Psalm 14 teaches about the degenerate and unrighteous men, primarily refer to humanity as a whole and not merely to a period of extreme moral decay in Israel. This is confirmed using Psalm 14:1-3 in Romans 3:10-12.
Psalm 14:1-3 “The Fool has said in his heart, ‘there is no God.’ They are corrupt, they have done abominable works, there is non who does good. The LORD looks down from Heaven upon the children of men, to see if there are any who understand, who seek God. They have all turned aside, they have together become corrupt; there is none who does good, no not one.”
Romans 3:10-12 “As it is written: ‘There is none righteous, no not one; there is none who understands; there is none who seeks after God. They have all turned aside; they have together become unprofitable; there is none who does good, no, not one.”
Psalms 14 deals with the Character and Conduct of “Atheists” and adds to the teaching the messages of Psalm 10 and Psalm 12. Psalm 10, Psalm 12, and Psalm 14 present the vivid teaching of the ungodly – their Proud Attitude (Psalm 10), their Deceitful Deeds (Psalm 14) and now their Corrupt Deeds (Psalm 14). All that they are, say, and do come from their Arrogant (and Ignorant) belief that “there is no God.”
Psalms 14 is reflected in Psalm 53 with two changes: Psalm 53 uses the Name “God” (Elohim) instead of Jehovah (LORD) and the teaching in Psalm 14:5,6 is combined in Psalm 53:5 with slight variation and emphasis.
Psalms 14 is committed to the care of the Chief Musician, the Director of Music. There are fifty-five Psalms committed to the care of the Chief Musician of which the first one is Psalm 4. It was King David who introduced Music and Song into the National Worship, and the Chief Musician appears to have been the Director of Music with a special Collection of Psalms in his care (1Chronicles 6:31, 32; 1Chronicles 15:16-22; 1Chronicles 25:1, 7).
Psalms 14 – The Historical Reason or Occasion for the writing of Psalm 14 is not clear. Some Expositors feel that Psalm 14 belongs to that period in David’s Life between his taking of the Stronghold of Jebus (1Chronicles 11) and the Return of the Ark of the Covenant from its Captivity (1Chronicles 15-16). This may be the Captivity referred to in Psalm 14:7.
Psalms 14 – There is a close resemblance between Psalm 14 and Psalm 53. Some believed that Psalm 14 is the Earlier and the Original and that Psalm 53 (with “Maschil”) is a Revision with a slight modification made to adapt Psalm 53 to the Public Service of the time. There are thirteen “Maschil” (Psalm of Wisdom and Instruction) Psalms, of which Psalm 32 is the first.
Psalms 14 – Titled “Jehovah” (The LORD) is predominant whereas in Psalm 53, it is the title “Elohim” (God) which occurs frequently. Psalm 14 has Seven Verses of which the Sectioning is Psalm 14:1-4 (the depravity of man) and Psalm 14:5-7 (Manifestation of The LORD {Jehovah} as the Refuge of His People).
Prophetic Anticipation – Psalm 14 finds the Oppressed Remnant of the Last Days encouraging themselves in the remembrance of Divine Deliverance in the Past History of the Nation of Israel. The Remnant of Israel expressed their intense longing for the Messiah (Christ) as of their Salvation. The universal corruption of those days accompanied by the practical denial of God parallels that of the Antediluvians.
1.1 The Depravity of Fool
Psalm 14:1,3 (KJV) “The Fool has said in his heart, there is no God. They are corrupt, they have done abominable works, there is none that does good…….They are all gone aside, they are all together become filthy; there is none that doeth good, no, not one.” (Romans 3:10-12).
1.1.1 The Fool
Psalm 14:1a(KJV) “The Fool has said in his heart, there is no God.” The term “Fool” does not mean the Person is deficient in intellect. In the Hebrew Language, there are three basic words for “Fool:”
“Kesyl,” the dull, stupid Fool.
“Ewiyl,” the unreasonable and perverted Fool.
“Nabal,” the brutish (rough) Person who is like a stubborn animal. Nabal was the name of the man who was brutish, who refused to help David – 1Samuel 25:25b (KJV) “Even Nabal; for as his name is, so is he. Nabal is his name, and folly is with him.”
The word “Fool” (Nabal) is also derived from a verb which denotes “To fade and wither.” As the Autumnal Leaves wither and fall into decay and worthlessness so it shows forth the decadence and worthlessness of the Person without God.
This word “Fool” (Nabal)refers to Character rather than understanding. The word “Fool”in Latin means: “Bellows,” suggesting that the Person is “full of hot air.” The LORD’s indictment on the deprave Person and called him “Fool” (Nabal).
Morison writes: “It is worthy of note that the corresponding word in Arabic signifies an Atheist, an unbeliever.”
Trapp writes: “That Sapless Fellow, that carcase of a man, that walking Sepulchre…….withered and wasted, dried up and decayed.”
1.1.2 Fool’s Attitude
Psalm 14:1a “The Fool has said in his heart, there is no God.” Expositors stated that the Phrase “there is” is in the italics in the (KJV) and were not in the original but supplied by the Translators. Thus, literally what the Fool says is: “The Fool has said in his heart, No God!” This is the Position of extreme Folly, and that is why he is called “a Fool.” The Fool speaks “in his heart,” a deep Personal Conviction (“heart”), when he says, “No God.”
The reason the Person is a Fool and not merely mistaken is that he knows there is a God and yet chooses to believe and act as if there is no God. It is the gesture of defiance.
Athesim in the Modern World has become both a religion and an ideology. The Marxist state is established upon an avowed denial of any Supernatural Being or Beings.
For Marx, Economics unlocked History.
For Darwin, Evolution unlocked Nature.
For Freud, our biological drives and the unconscious unlocked the human Psyche.
Atheism in Psalm 14:1 goes beyond Psalm 10. In Psalm 10 the Existence of God is not denied as His Providence. In Psalm 14, God’s Existence is not only denied, but denied in the very depth of the man’s heart.
Fools have contrived to convince themselves – such a state of mind as indicative of that utter perversity and folly which is implied in the term “Fool” (Nabal). The cause and consequence of their Foolish Conviction that “there is no God” affects their Character and Conduct.
Matthew Henry says “Fool cannot satisfy himself that there is no God, but he wishes there were none, and pleases himself with the fancy that it is possible there may be none. He cannot be sure there is one, and therefore he is willing to think there is none.” Thus, the Fool (Nabal) does not need or want God. He lives his own life as he pleases. His Problem is wilful ignorance rather than lack of Normal Intelligence – 2Peter 3:5a (KJV) “For this they willingly are ignorant of.”
1.1.3 Fool’s Corruption
Psalm 14:1b (KJV) “They are Corrupt.” Literally, this means that they have Corrupted (Moral Corruption) themselves – Genesis 6:12 “So God looked upon the earth, and indeed it was corrupt; for all flesh had corrupted their way on the earth.” (Judges 2:19). To deny God means, ultimately, to deny any transcendent (superior) basis for morality, thus, a Fool is accompanied by deep moral corruption. We have no right to say that this is always so; but the tendency of the Fool to relax moral restraints is indisputable.
1.1.4 Fool’s Adominable Works
Psalm 14:1c (KJV) “They have done abominable works; there is none that does good.” The natural consequence of corruption is “abominable works.” The Acts of the Fool include ritual and ethical violations of God’s Law.
1.1.5 No Goodness in Fool
Psalm 14:1d (KJV) “There is none that does good.” Out of this practical, Fool proceeds an evil influence upon humanity, a life abhorrent to God and a complete absence of Divine Righteousness.
Someone asked the Agnostic British Philosophers Bertrand Russell what he would say if, when he died, he suddenly found himself standing before God. Russell replied, “You did not give us sufficient evidence!” Bertrand clearly contradicts the evidence of Eternal Power and Godhead, clearly seen in the Creation around us – Romans 1:20 (KJV) “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His Eternal Power and Godhead, so that they are without excuse.” If the Revelation of God in Nature is as clear as Paul declares it, why would any Person reject it?
Why would anyone be so foolish as to say, “There is no God?” (Psalm 13). Book of Romans answers this Question in Romans 1:18, Paul argues that people “Suppress the Truth” about God by or because of their “godlessness and wickedness.”
This Person tries to live without God. The Person, as in Luke 12:16-20, leaves God out of all his reckoning and was called a Fool by our Lord Jesus Christ. Fool indeed, living as if there is no God, “Even as he does not like to retain God in his knowledge” (Romans 1:28).
Psalm 13:5-6 (KJV) “But I have trusted in Your Mercy (Loving Kindness); my heart shall rejoice in Your Salvation. I will Sing unto the LORD, because He has dealt bountifully with me.” – The “I’ of Psalm 13:5 is emphatic. Having uttered his moaning (Psalm 13:1-2) and voiced his Petition (Psalm 13:1-2), David reasserts his Faith (Psalm 13:5-6), the sober reflection to the fundamental attitude and disposition of his heart. His (David’s) despondency is changed to confidence as David’s Faith lays hold on three Characteristics of the LORD:
1.3.1 God’s Steadfast Love
Psalm 13:5a (KJV) “But I have trusted in Your Mercy (Loving Kindness).” – David has experienced God’s tender Mercy (Loving Kindness) in many situations. David’s Attitude from moaning (Psalm 13:1-2), to joyful Praise (Psalm 13:5-6), demonstrated his bold confidence of God’s Character/Nature/Ability. David’s forthright Prayer to God of “Love and Goodness” – “He (God) has dealt bountifully with me.” (Psalm 13:6b), being instrumental in David’s change of Attitude and thus experiencing God’s Loving Kindness (Mercy). Psalm 13:5a (KJV) is “But I have trusted in Thy mercy; my heart shall rejoice in Thy salvation.” This verse is part of a longer passage where David contrasts his despair with his unwavering trust in God’s love and Salvation (Deliverance). The full verse 5a (KJV) is the first part of a two-verse passage (Psalm 13:5-6) which continues with “I will sing unto the Lord, because he hath dealt bountifully with me.”
Significance: Psalm 13:5a reflects a shift from a state of distress to one of joyful confidence in God’s Goodness, even in the face of trouble.
Interpretation: Other translations of the Hebrew word for mercy, such as hesed, include “Lovingkindness” or “Unfailing Love,” which emphasizes the steadfast and generous nature of God’s Love.
Psalm 13:5a marks a turning point in the Psalm, moving from Lamentation to Trust. It reflects a shift from feeling forgotten to refocusing on God’s Character and Promises.
David declares that despite feelings of despair, his ultimate hope is in God’s “Mercy” or “Lovingkindness.” This faith is the source of his inward joy and rejoicing in the “Salvation {Deliverance}” God provides.
Psalm 13:5a is immediately followed by Verse 6, which continues the theme of praise: “I will sing unto the Lord, because he hath dealt bountifully with me.”
Love is not irritable or easily angered. A quick temper is often evidence of viewing other people as obstacles to reaching one’s own goals. Love views serving other people as the goal itself, removing one reason to flare up when he gets in his way. Love is not resentful. It does not keep a record of wrongs.
The loving-kindness of God is better than life, because it makes the life honorable, which otherwise would have been base and ignoble. It calls from darkness — to light; from the practice and defilement of sin — to the practice of piety and the beauties of holiness.
Lovingkindness (02617) (Hesed/Chesed/Heced) is the idea of faithful love in action and often in the OT refers to God’s Lovingkindness (Mercy) expressed in His Covenant Relationship with Israel (His “loyal love” to His “Wife” Israel (Hos 2:18, 19, 20 = His “Loyalty to Covenant”).
David’s Prayer with devotion to God decreases anxiety by reminding him (David) that there is a God who cares about his relationship.
McCullough (1995) suggested the relationship between physiological and psychological in Prayer. Prayer is associated, with mental health, doe the better.
McCullough (1995) posited that prayer activates health-promotive psychological mechanisms of hope.
McCullough states that Prayer is useful as it changes the ways in which Individuals appraise stressful Events.
Finney and Malony (1985) suggested that Contemplative Prayer involves hypnotic suggestion, and a condition of a lower level of arousal through inducing a state of relaxation.
The Act of Prayer has been found to lead directly to a lower heart rate, reduced muscle tension, and slower breathing rate.
McCullough, (1995). Clinical studies have also suggested that Prayer contributes to feelings of tranquillity by altering brain chemistry and structure (Newberg & Waldman, 2009).
Levin (2020, p. 105) summarizes research finds a wide swathe of other physiological and neurological outcomes of Prayer, including decreased sympathetic nervous system activity, and increased parasympathetic nervous system activity (e.g., the opposite of the fight-or-flight response).
Taken together, these studies suggest that Prayer puts an Individual into a calm or relaxed state by prompting changes in brain chemistry and structure (Levin, 2020).
1.3.2 Contemplative spirituality
Contemplative spirituality, is defined as: “The Soul’s (Mind’s) inward vision and the heart’s simple repose (rest) in God.” Contemplative spirituality involves the soul more than the spirit of the Individual. This is not the same as “Biblical Meditation” or sometimes termed “Contemplative-Prayer” of (Psalm 1:2; Joshua 1:8; etc., etc). Contemplative spirituality is an extremely dangerous practice for any Individual/Church who desire to live a biblical, God-centred life of Biblical-Meditation. Contemplative spirituality is commonly associated with the emerging Church Movement, & contemplative spirituality is riddled with false teachings, that has little, if any, connected with Biblical Christianity. There is a growing contemplative-spirituality-movement among Christian Activists that is anchoring the work for justice and social change in the deeper wisdom of the Christian tradition.
Practice – In practice, contemplative spirituality is primarily centred on meditation, although not meditation with the biblical perspective of Psalm 1:2 & Joshua 1:8 – “Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.” Christian’s Meditation should be on God’s Word (Logos), whereas contemplative spirituality focuses on nothing, literally, emptying the Individual’s mind – supposedly, this helps the Individual to open his/her mind to a greater spiritual experience, but not of God’s Spirit, but the spirit of the world, using Romans 12:2, as the justification for such practice, which is taking Scripture out of context. Emptying the Individual’s mind is contrary to God’s Word (Logos) of Romans 12:2.
Contemplative spirituality also encourages the pursuit of a mystical experience with God. Mysticism is the belief that knowledge of God, spiritual truth, and ultimate reality can be gained through subjective spiritual experience. This spiritual experience subjugated/eroded the authority of God’s Written Word (Logos), the Scripture of: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2Timothy 3:16-17). There is no biblical basis to believe that God adds additional teachings or truths to His Written Word (Scripture) through mystical experiences. Revelational experience of Rhema Word (Romans 10:17- Spoken Word), is Scriptural but it is subjected to God’s Written Word (Scripture).
The Manifesto of contemplative spirituality reads: “We come from a variety of secular and religious backgrounds, and we seek to enrich our journeys through spiritual practice and study of world’s great spiritual traditions. We desire to draw closer to the loving spirit which pervades all creation, and which inspires our compassion for all beings.” This manifesto and practice of contemplative spirituality is not biblical and involves falsehood using Christian language. Thus, the only way to draw near to God the Father is through the way of Christ and His Word (Bible) through the Holy Spirit (John 14:16, 17, 26; John 15:26; John 16:13-15; 1John 2:20, 27).
1.3.3 Biblical Meditation
is also termed “Contemplative-Payer.” There is a difference between “contemplative spirituality” and “biblical meditation or contemplative {termed ‘thoughtful} prayer.” Biblical Meditation (Contemplative-Prayer) is hearing from God, is not a Science or a Method but rather of Relationship, because God is a Person, not an object or an impersonal force. Hearing from God involved the “fluid dance” of elements that move together in different ways to connect us with Him (God). The single most important key to hearing from God is intimacy with Him, and one of the most important keys to intimacy is biblical meditation (contemplative prayer). Biblical Meditation (contemplative prayer) means to “consider deeply, to reflect, to be absorbed in thought.” For us, to increase our effectiveness, we need to master the art of biblical meditation (contemplative-prayer) – Joshua 1:8 (NASB) “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success.” (Psalms 1:1-4; etc., etc). Christ by the Holy Spirit dwells within us (John 14:16, 17, 26; John 15:26; John 16:13-15; 1John 2:20, 27), so, all of God’s Life in the Spirit flows from “inside-out,” coming from deep within our spirit (heart – biblical meditation {contemplative-prayer}),not our mind (soul – contemplative spirituality), then, expresses through our soul (mind) and body, to the World.
Biblical Meditation (Contemplative-Prayer), is the spiritual discipline that enables us, through God’s Spirit – the “eyes” of our heart being enlightened so that we will know (understand and experience) what God is for us – Ephesians 1:8 “Which He (God) has made to abound toward us in all wisdom and prudence.” Thus, Prayer is the Process of finding out what God wants to do and then asking Him to do it. Biblical Meditation (contemplative-prayer) is an important precursor (forerunner) to that effort. Before we pray, we ought to meditate (contemplate), read the Bible, think, listen and be still (Psalm 46:10). Reading God’s Word (the Bible) reveals God’s Will to us, shaping our Prayer
Biblical Meditation (contemplative-prayer) is to think deeply and exploring with our heart and mind a portion of God’s Word (Scripture) and allowing God’s Spirit to touch our innermost being (Psalm 1:4; Joshua 1:8).
Biblical Meditation (contemplative-prayer) is creative thought which leads us to the realm of God’s Revelation, and Wisdom (Ephesians 1:17).
Biblical Meditation (contemplative-prayer) allows us to search inside and outside the box of our current paradigm, allowing God to let us “see,” and “hear” what He (God) revealed (John 7:38).
Biblical Meditation (contemplative-prayer) is more than the casual seeking for revelatory insight; our initial creative thoughts, provides the starting place for our encounter with God’s Spirit, in His things, in our pursuit of God (1John 2:20, 27).
Biblical Meditation (contemplative-prayer) – Many of us are satisfied with collecting random truth on the surface of our consciousness; it is good, wholesome insights; but it can only satisfy to a certain level, whereas, biblical meditation (contemplative-prayer) takes us into deeper level of relationship and revelation of God – God’s Revelation and Wisdom (Ephesians 1:17) has to be mined – Proverbs 25:2 “It is the glory of God to conceal a matter, but the glory of the kings is to search out a matter.” (Proverbs 23:23a; 2Peter 1:12; Acts 15:18).
Biblical Meditation (contemplative-prayer) would ultimately lead us to experience encounters with God, His Throne of His Majesty, Sovereignty and Supremacy – He (God) fills all things with Himself (Ephesians 1:23).
Biblical Meditation (contemplative-prayer) allows us to experience God’s Presence, both through His Written Word (Scripture) and His Spoken Word (Rhema), by His Spirit – 2Corinthians 2:10 “But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God.”
Biblical Meditation (contemplative-prayer) ushers us into God’s Presence and enables us to listen to God’s Heartbeat of His Desires (His Prophetic Word); we relate to Him (God), with questions, for our learning in our journey with Him, letting the Holy Spirit teaches us (John 14:26; John 15:26; John 16:13-15; 1John 2:20, 27), as we abide in stillness and rest (Psalm 46:10a). Waiting patiently…..He will reveal Himself (Isaiah 40:31). When our heart gets restless, we turn to worship; when our inner self is settled, we turn to listening.
Biblical Meditation (contemplative-prayer) spontaneous thoughts do arise, we need to have them written down, but not to pursue these thoughts at that moment, as not to hinder God’s Prophetic Flow. Go back to these thoughts, later and ask God for understanding or additional information (Habakkuk 2:1-3).
Biblical Meditation (contemplative-prayer) is creative thought which leads the Individual to the higher realm of God’s Revelation (John 6:63; 2Corinthians 3:16b – “Spirit gives Life”), and His Wisdom (Book of Proverbs). It takes the Individual beyond the realm of reason to where God’s Joy (Nehemiah 8:10b) and Activation of Faith (Hebrews chapter 11).
Biblical Meditation (contemplative-prayer) allows the Individual to search inside and outside the realm of his current paradigm. What he sees and hears touches him profoundly. It adds understanding and appreciation around the core truth of Christ, which is God within, for Christ dwells in us by the Holy Spirit (John 14:16, 17; 1John 2:20, 27). Thus, biblical meditation (contemplative-prayer) is not casual in the Individual seeking, of Revelatory Insight – Proverbs 25:2 “It is the glory of God to conceal a matter, but the glory of Kings is to search out a matter.”
And God’s Treasure that comes, of, “Buying the Truth and sell it not” (Proverbs 23:23a), and thus, being “Established in the Present Truth” (2Peter 1:12b).
Biblical Meditation (contemplative-prayer) is to think deeply and exploring with our heart and mind a portion of God’s Word (Scripture) and allowing God’s Spirit to touch our innermost being (Psalm 1:4; Joshua 1:8).
Biblical Meditation (contemplative-prayer) is creative thought which leads us to the realm of God’s Revelation, and Wisdom (Ephesians 1:17).
Biblical Meditation (contemplative-prayer) allows us to search inside and outside the box of our current paradigm, allowing God to let us “see,” and “hear” what He (God) revealed (John 7:38).
Biblical Meditation (contemplative-prayer) is more than the casual seeking for revelatory insight; our initial creative thoughts, provides the starting place for our encounter with God’s Spirit, in His things, in our pursuit of God (1John 2:20, 27).
Biblical Meditation (contemplative-prayer) – Many of us are satisfied with collecting random truth on the surface of our consciousness; it is good, wholesome insights; but it can only satisfy to a certain level, whereas, biblical meditation (contemplative-prayer) takes us into deeper level of relationship and revelation of God – God’s Revelation and Wisdom (Ephesians 1:17) has to be mined – Proverbs 25:2 “It is the glory of God to conceal a matter, but the glory of the kings is to search out a matter.” (Proverbs 23:23a; 2Peter 1:12; Acts 15:18).
Biblical Meditation (contemplative-prayer) would ultimately lead us to experience encounters with God, His Throne of His Majesty, Sovereignty and Supremacy – He (God) fills all things with Himself (Ephesians 1:23).
Biblical Meditation (contemplative-prayer) allows us to experience God’s Presence, both through His Written Word (Scripture) and His Spoken Word (Rhema), by His Spirit – 2Corinthians 2:10 “But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God.”
Biblical Meditation (contemplative-prayer) ushers us into God’s Presence and enables us to listen to God’s Heartbeat of His Desires (His Prophetic Word); we relate to Him (God), with questions, for our learning in our journey with Him, letting the Holy Spirit teaches us (John 14:26; John 15:26; John 16:13-15; 1John 2:20, 27), as we abide in stillness and rest (Psalm 46:10a). Waiting patiently…..He will reveal Himself (Isaiah 40:31). When our heart gets restless, we turn to worship; when our inner self is settled, we turn to listening.
Biblical Meditation (contemplative-prayer) spontaneous thoughts do arise, we need to have them written down, but not to pursue these thoughts at that moment, as not to hinder God’s Prophetic Flow. Go back to these thoughts, later and ask God for understanding or additional information (Habakkuk 2:1-3).
Biblical Meditation (contemplative-prayer) is creative thought which leads the Individual to the higher realm of God’s Revelation (John 6:63; 2Corinthians 3:16b – “Spirit gives Life”), and His Wisdom (Book of Proverbs). It takes the Individual beyond the realm of reason to where God’s Joy (Nehemiah 8:10b) and Activation of Faith (Hebrews chapter 11).
Biblical Meditation (contemplative-prayer) allows the Individual to search inside and outside the realm of his current paradigm. What he sees and hears touches him profoundly. It adds understanding and appreciation around the core truth of Christ, which is God within, for Christ dwells in us by the Holy Spirit (John 14:16, 17; 1John 2:20, 27). Thus, biblical meditation (contemplative-prayer) is not casual in the Individual seeking, of Revelatory Insight – Proverbs 25:2 “It is the glory of God to conceal a matter, but the glory of Kings is to search out a matter.”
And God’s Treasure that comes, of, “Buying the Truth and sell it not” (Proverbs 23:23a), and thus, being “Established in the Present Truth” (2Peter 1:12b).
Biblical Meditation Lifestyle (contemplative-prayer lifestyle) – When developing biblical meditation (contemplation) as a lifestyle, learns to ease into it, beginning with one hour, and subsequently increase the length of time at our own pace, without pressure. Do not wait upon the Lord Jesus in a vacuum, but have the focus of desire in our heart, expressed to the Lord Jesus, and wait for Him (God) to respond.
Engage our heart with the impression that we feel that God has spoken.
What does this mean to us?
What problems currently require God’s Intervention and Direction?
What Promise is the Holy Spirit drawing to our attention? Ask for Scriptural Support.
Study God’s Promises, look for key words and phrases.
Write down specifically what God has promised to us in our current situation.
How will we stand and position ourselves before God the Father?
What level of confidence does the Father wish to bestow upon us?
What fear, unbelief and inadequacy must we give up in favour of God’s Promise?
View God’s Promise and the Provision together until we fill our vision and hope and faith begin to rise.
Now, through the lens of God’s Promise, look at the problem. What has changed in our: Heart? Viewpoint? and Mind-set?
Compose a Prayer before God, a request for His Grace, Kindness, and Power to enable us to receive.
Write a Psalm of thanksgiving to God for what He has done in and for us in this current situation.
Write out in full a confession and a declaration that we can speak into our circumstances by the Power of the Holy Spirit (Job 22:28).
Are we challenging our circumstances with God’s Promise, a boldness and confidence will enter our language? How did we feel?
Continue declaring, believing, and challenging daily until God speaks further or the problem loses its power.
What has changed in us?
What have we learned?
What have we become in Christ?
Finally, enter all these things in the journal. Keep a record of our walk with God in this way not only to encourage ourselves in later times, but to provide a legacy for our family and friends.
In the Ministry, to biblically meditate means to think deeply about the Fatherhood of God (Matthew 6:9; Ephesians 3:14-15; Ephesians 4:6) the Lordship of the Lord Jesus Christ (John 15:1-11), and submission to the Person and Work of the Holy Spirit (John 14:16, 17, 26; John 15:26; John 16:13-15; 1John 2:20, 27), and a deep interest in the study of God’s Written Word (Scripture – 2Timothy 3:16-17), allowing what the Individual’s heart and mind, allowing what he thinks to touch his innermost being.
God’s Revelatory Truth must be dug out over days, weeks, months, and years, as I have been doing since June 1975, as God’s Revelatory Truth is never found on the surface but concealed – Proverbs 25:2 “It is the glory of God to conceal a matter, but the glory of Kings is to search out a matter.” God’s Revelatory Truth is also costly – 2Peter 1:12a “Buy the Truth and sell it not.” Thus, it takes joy and patience to take truth down to its deepest level, which is beyond the meeting of our current needs. Beyond the depth of understanding the Power God’s Truth releases to the seeking/hungry Individual, and the Power released against his Adversary (Satan). Down to the depth where God lives in the highest places of His Majesty, Sovereignty and Supremacy. God fills all things with Himself – Ephesians 4:6 “One God and Father of all, who is above all, and through all, and in you all.”
God’s Wisdom – The current situation of the Ministry requires God’s Wisdom, but even more the current situation yearns for God’s Presence, as in God’s Presence, there is “Fullness of Joy” (Psalm 16:11), and “God’s Strength” (Nehemiah 8:10b). Biblical Meditation (contemplative-prayer) allows the Individual to experience both through God’s Written Word (Logos – John 1:1; Revelation 19:13; 1John 1:1) and God’s Rhema Word (Romans 10:17):
Hebrews 11:3b – “Framed by ‘the Word’ (Rhema) of God;”
Hebrews 1:3b “Upholding all things by the Word (Rhema) of His Power.”
Coming alive in the Individual’s spirit. Biblical Meditation (contemplative-prayer) also, leads the Individual/Church to God and the Revelation of what is in God’s Mind (Psalm 139:17-18a), and His (God’s) Heart (Counsel – Jeremiah 23:18, 22), allowing the Individual to stand before Him (God – “Before Whom (God) I stand” {1Kings 17:1b, 18:15; 2Kings 3:14; 5:16).
The Individual needs to learn to ask questions of God, quietly, and peacefully, allowing the Holy Spirit to teach him how to abide in Christ (John 15:1-11).
The Individual needs to learn to turn inwardly and “Be still and resting in the LORD” (Psalm 46:10).
Waiting patiently, for Him (God) will come (Isaiah 40:31).
When the Individual’s heart and mind get restless, turn to worship God, when his spirit settles, return to listening.
Write down the initial thoughts but do not pursue them just yet. Do not be distracted by what you hear, initially. Set it aside and come back to it later.
When the Individual first enters the lifestyle of Biblical Meditation (contemplative-prayer), he takes care to ease into it slowly, an hour at first, then longer until about half a day, and so on. The Individual must always have a focus; he does not try to wait in a vacuum. In the Biblical Meditation (contemplative-prayer) exercise is a particular statement followed by a series of questions. This is both to give him practice in Biblical Meditation (contemplative-prayer) to bring him into God’s Revelation through the focus statement. Use the questions as the Spirit leads – this exercise is not prescriptive but merely a guide to enable the Individual’s meditation (contemplative-prayer). No doubt he will discover better questions as the Holy Spirit tutors him/Church.
1.3.4 God’s Deliverance
Psalm 13:5b “My heart rejoices in Your Salvation.” – David’s rejoicing is based upon God’s Salvation (Deliverance). David proclaims his joy in God’s Salvation = Deliverance – An expression of Faith that he believes refers to God’s Deliverance upon him. In Prayer, David is delivered from his travail. Peter expresses this same pattern of going from anxiety to rest as he admonishes: “Humble yourselves therefore under the mighty hand of God, that in due time he may exalt you. Cast all your anxieties on Him, for He cares about you” (1Peter 5:6-7). What a reversal is seen in Psalm 13:5-6. Faith has climbed out of the cellar of despair and has ascended the heights of God’s Bounty. The feeling of isolation from God (Psalm 13:1-2) and the rejoicing of Salvation (Deliverance) in God (Psalm 13:5-6), are only separated by Prayer to God (Psalm 13:3-4). Psalm 13:5b, “My heart rejoices in Your Salvation,” is part of a larger passage (verses 5-6) in which David expresses deep trust in God’s unfailing love despite difficult circumstances. Psalm 13:5 signifies a personal and joyful confidence in God’s deliverance and rescue from hardship and difficulty. It highlights a state of inner gladness and gratitude for God’s Salvation (Deliverance), which leads to praise and singing.
Trust in God’s Love: Psalm 13:5 is preceded by “But I have trusted in Your Lovingkindness” (or Mercy, Steadfast Love, or Unfailing Love), setting the foundation for the rejoicing. David’s joy is a direct result of their confidence in God’s Character and Faithfulness.
Personal Joy and Gladness:“My heart rejoices” describes a profound and sincere happiness that comes from a deep, internal trust in God’s Saving Work.
Salvation as the Source of Joy: The object of this joy is “Your Salvation (Deliverance).” This refers to being saved from enemies, from sin, and from the consequences of sin.
A Transition to Praise: Psalm 13:5 is immediately followed by “I will sing to the Lord, because He has dealt bountifully with me.” This shows that the joy of Salvation (Deliverance) is not passive but leads to active Praise and Worship.
Trust in God’s Love: Psalm 13:5 is preceded by “But I have trusted in Your lovingkindness” (or Mercy, Steadfast Love, or Unfailing Love), setting the foundation for the rejoicing. David’s joy is a direct result of his confidence in God’s Character and Faithfulness.
Personal Joy and Gladness:“My heart rejoices” describes a profound and sincere happiness that comes from a deep, internal trust in God’s Saving Work.
Salvation as the Source of Joy: The object of this joy is “Your {God’s} Salvation (Deliverance).” This refers to being saved from enemies, from sin, and from the consequences of sin.
But I trust in your unfailing love; my heart rejoices in your Salvation (Deliverance). I …
1.4 David’s Gratitude
Psalm 13:6a, “I will sing unto the LORD,” is the beginning of a verse expressing gratitude for God’s Goodness, often followed by “for he has been good to me” or “for he has dealt bountifully with me.” This joyful declaration is made after a period of despair and trust, signifying that faith leads to singing praises for God’s Goodness and Mercy (Lovingkindness). This phrase signifies a shift from lament or Prayer to joyful Praise, a celebration of God’s Blessings despite past or present troubles.
Meaning: Psalm13:6a marks a change in tone from despair to joyful anticipation and thanksgiving.
Context: It comes at the end of a Psalm where David, has been crying out to God. It follows David’s expressions of deep sorrow and feelings of being forsaken, where he asks why God has seemingly left him.
Shift in Perspective: Psalm 13:6a marks a transition from despair to joyful gratitude, with David choosing faith and to focus on God’s Goodness rather than his own troubles.
Reason for Singing: David sings because God has been generous and provided for him, and he trusts in God’s Mercy (Lovingkindness). The Phrase is a response to God’s Generous and Bountiful Actions.
Theological Significance: It represents a faithful response to God’s Goodness and Mercy (Lovingkindness), even amid difficult circumstances, by choosing to praise and rely on God
The Result: This Singing is a physical and vocal expression of an inner heart filled with joy, trust, and thankfulness for God’s Salvation (Deliverance) and unfailing Mercy (Lovingkindness).
Psalm 13:6, then, based on Faith, David asserts that what he feels, real though, those feelings are to him, is not really the way things are. And we must say the same. Yes, we must confront and acknowledge our feelings. But then we must lay those feelings alongside reality and see how they measure up. We see, if we have made the Faith commitment to God, we have Faith in God’s Love and Goodness to us in our experiences. And so, despite how we feel, we know God Answers and Delivers. This irrepressible Hope, always clarified and crystallised by Prayer, is one of the constant Features of the Psalms.
John Bunyan:“I never knew what it was for God to stand by me at all turns, and at every offer of Satan to afflict me, etc, as I have found Him since I came in hither; for look how fears have presented themselves so have supports and encouragement; yea, when I have started even as it were nothing else by my shadow, yet God, as being very tender of me, hath not suffered me to be molested, but would with one Scripture or another strengthen me against all; insomuch that I have often said, Were it lawful, I could pray for greater trouble, for the greater comfort’s sake.”
1.4.2 God’s Goodness
Psalm 13:6b (KJV) “He has dealt bountifully with me.” – God’s readiness to deliver delights us. God’s abounding Goodness (Loving Kindness) to David when he was in trouble/difficulties.
David’s Praise (Singing) is based upon God’s bountiful Care. The basic idea of the word translated “dealt bountifully” is completeness, which NEB interprets as “granted all my desire.”
David Knows God’s Silence would not last forever and so answers his own question of Psalm 13:1-2. God will deliver him/us because He (God) loves him/us and has been good to him/us in the past.
Psalm 13:6b (“He has dealt bountifully with me”) is the conclusion to Psalm 13, where David resolves to Praise the LORD because of His Abundant Goodness and Mercy (Lovingkindness) received. This declaration follows a period of lament (Psalm 13:1-2), where David shifts from a cry of despair to one of joy, expressing that God’s Past Faithfulness has given him confidence in future deliverance. The phrase signifies a profound sense of gratitude and trust in God’s consistent, generous provision.
A Shift from Lament to Praise: Psalm 13:6b marks a turning point from the desperate questions of the earlier verses in Psalm 13:1-2 to a confident expression of praise (Psalm 13”5-6).
Reason for Praise: The reason for the song is explicitly stated: God has dealt “bountifully,” meaning abundantly or generously, with David, the Psalmist.
Trust in God’s Character: The statement of Psalm 13:6b is rooted in David’s trust in God’s Mercy and Salvation (Deliverance), leading to a joyful heart even in difficult circumstances.
A Declaration of Gratitude: Psalm 13:6b is an expression of thankfulness for all that God has done, and it serves as a testament to God’s Goodness and Mercy (Lovingkindness).
David ends Psalm 13 in triumph: “I will sing to the LORD, because He has dealt bountifully with me.” David’s thought has moved from:
God’s bountiful Goodness (Psalm 13:6b) that results in Praise – “Sing unto the LORD” (Psalm 13:6a).
1.5 General Comments
David expresses his grief and anguish in the form of Worship which should be the response of Christians. David, in other words, finds within his community of Faith the general pattern of expression that helps direct his cry, a pattern which emphasis the need for direct address to God, for honesty in One’s expression of need and frustration, and for trust that God is in command of every situation. David is not alone as he attempts to deal with his crisis, nor is he the only one to experience crisis.
We can thus learn from these Psalms of Individual Lamentation how to move from grief to joy, as David does. We cannot answer the question of how the change of mood and situation was accomplished. God works individually in our hearts and lives.
But David’s life is restored and that his health is renewed, and his enemy overcomes is boldly asserted. Important in this transformation process is both the honest, direct approach to God which is taken and the typical pattern of Prayerful Petition (which includes statements of trust) which is adopted.
Here are clues for us too. In our crises we need to address God personally. We need to use such resources in the community of faith as Psalm 13 teaches us how best to make Petition. As an Individual/Church we have too often been intimated by suffering and failure. “The Victorious Christian Life” has been wielded as a club to silence us. The Psalm of Individual Lament can teach us the central means of dealing with life’s misery and agony. How can the Faithful today cope with life’s extremities, with those question marks that defy rational analysis? We should learn to express our agony in the form of the Prayerful Petition or Lament, a form that bring our question into the realm of Faith that renewed our trust.
1.6 Application
Now are you feeling God’s Silence in your life? You might be in circumstances where you deeply need God but just cannot seem to feel Him in our life.
Perhaps you have lost a job or lost a loved one through death. Perhaps the anguish has been brought on by a total inability to communicate with your spouse or your children.
It might be caused by physical pain, or doubts, or unjustified personal attacks. And just when you need God the most, He seems most absent from your life.
Do not yield to despair. Others have been there before us. We need not let that feeling of abandonment lead you down the road of despair. You could, you see, try one of the many ways of explaining of God’s Silence in our lives.
You could try to mask the silence through a frantic pace at work, or a whirlwind social schedule, as if being active and surrounded by People can fill the void left by God’s Silence.
You might hide behind overeating, or perhaps over exercising. You could seek escape through drinking or drugs, or the enticing finality of the escape offered in a handful of pills. But that does not have to be your pathway. Keep Praying.
Even if you feel it does not yield any immediate result, keep it up. And then in Faith reflect on God’s Unfailing Love and all the way that His (God’s) Goodness & Mercy (Lovingkindness) has enriched our life in the past. Have confidence based on that Faith that He (god) will bring deliverance to us.
Remember, it is out of God’s Silence that God makes Himself felt. Wait patiently in Faith for that new, deeper experience of God Himself that will be ours when the Silence is broken. David’s Pathway led not to despair, but back to joy and song. We can too!!
1.7 The Lessons
Such a real-life experience throw much light on God’s Dealings with His People. “The Secret of the LORD is with them that fear Him” (Psalm 25:14). And Psalm 13 lets us into it. It teaches us:
The Child of God is the object of the Father’s tender Kindness and Love, even at the moment of tumultuous anguish and deep darkness of despair. The sun shines just as brightly on us, even when a film over the eyes obscures our sight of it. Saints are never nearer or dearer to God’s Heart than when we are in trouble.
God graciously set apart the anguish and makes it the means of quickening to intense devotion. It is not when all is calm that Prayer is at its best. ah no! It is when we are stunned, startled, and half-paralysed by some dreadful and unexpected trail that we Pray the most earnestly. It is quite possible that at such times words may fail; but God reads deep meaning in the tear and hears heavenly eloquence in the sighs of those that seek Him.
The anguish will be removed in God’s own time. When the trial sent us has secured its needed end in the quickening of devotion, the strengthening of faith, and the improvement of the whole life, then will the pressure be taken off, nor ought we to desire it otherwise. It is far more important to have our afflictions sanctified than to have them removed.
By the very trials through which we have passed we shall have learnt to be Comforters of others. If the Psalmist had known that the written experience of his sorrows and his songs would have gone down to hundreds of Generations, to comfort sorrowing souls in all time, he would have been thankful for his trouble, sharp as it was:
It is only those who have experienced trouble that can effectually be Comforters of others (2Corinthians 1:6; Hebrews 2:18).
It is not to be supposed that merely because we have sorrow at one moment, we shall have joy in the future. Only God’s Mourners can expect God’s Comforts (Matthew 5:4), is for those named in (Matthew 5:3). The vast difference pointed out in Isaiah1:10,11 should be reverently and anxiously pondered.
It is only the renewed Person that can possibly thus trust, pray, and plead, when in the midst of Jesus Christ; to have sin forgiven, and the soul renewed. He who has first cast his burden of sin and guilt on an Atoning Saviour, and who is being renewed by the Holy Spirit, may come every day and cast their burdens, and all his care, upon his Father, God.
It is definite better to be in the depth of the valley of sorrow, as a good man, and to let our God lead us up to the height of joy, than, as a godless man, to be at the height of merriment and laughter for a while, only to sink to the depths of despair.
1.8 The Seven Emotions
Thinking himself shut off from God – Psalm 13:1“How long will You forget me…..hide Your face from me?” It does not follow that God had hidden His Face; and assuredly He had not forgotten the troubled Believer. Had it been so, the afflicted Person had not survived to offer this Prayer. It is in the midst of sore anguish that we can rightly gauge God’s Mind towards us.
Fearing his Adversaries – Psalm 13:4 “Lest mine Enemy say. I have prevailed against him; and those who trouble me rejoice when I am moved.” – David was evidently surrounded by those who lay in wait for him. He could have faced them boldly had it not been for the hiding of God’s Face. But that made him tremble, and no wonder.
Sorrowfully Musing – Psalm 13:2 “How long shall I take Counsel (“Pain”) in my soul, having sorrow in my heart daily? How long shall mine enemy be exalted over me?” What a tumult of agitation was David now passing through? And what a bewildered and bewildering host of “trouble thoughts” and queries seize the mind at such times as these.
Sinking under the Pressure – Psalm 13:3 “Consider and hear me, O LORD my God; lighten my eyes, lest I sleep the sleep of death.” The phrase indicates that David was at the very verge of despair. “Courage almost gone,” so that his spirit is failing, or his bodily frame is giving way. The Writer may mean either or both.
Trusting – Psalm 13:5 “But I have trusted in Your Mercy; my heart shall rejoice in Your Salvation.” The “darkest hour is just before dawn.” The woe reaches its deepest and bitterest; and them – trust prevents absolute despair. The renewed heart clings to God, even in the dark. And he to whom our spirit thus clings will appear for us at the right time, an in His own wonder-working way.
Prayer – Psalm 13:5b “My heart shall rejoice in Your Salvation.” – The whole Psalm is Prayer. One of the greatest blessings in life is to have a friend who will never misunderstand us; and by whom all our unintelligible and contradictory words will be pitied and not blamed. Who will bury our follies in his own love. But there is only One in whom all this exists to Perfection – even our God. He never misinterprets the language of broken hearts and bewildered souls. We may always tell Him exactly what we feel, as we feel it; or, if words will not come, then “our groaning” is not hid from Him. He will answer us not according to our plan but will do exceedingly abundantly for us “above all that we can ask or think.” Psalm 13:4 may not and does not give us the highest style of pleading. But it indicates the burden on the heart. And whatsoever is a burden on a child’s heart is to the Father an object of loving concern and may be rolled over on to God.
Song of Deliverance – Psalm 13:6 “I will Sing unto the LORD, because he has dealt bountifully with me.” – So, he who moans at the beginning of Prayer may Sing at the end of it. Thus, does Psalm 13 run through the various shades or stages of emotion. Having gone down to the depths of the valley of anguish, David comes at length to stand on the heights of the Mount of Praise!
Psalm 13:3-4 “Consider and hear me, O LORD my God; enlighten my eyes, lest I sleep the sleep of death; lest my enemy say, ‘I have prevailed against him (David);’ lest those who trouble me rejoice when I am moved.” – David’s despairing need gives way to Prayer in which each necessity in turn is laid before God. Even when God appears to have forsaken him, David’s Faith holds firm. Believing Intercession is the antidote to overwhelming grief and defeat. Psalm 13:3 is David’s Prayer, with various translations including:
NIV “Look on me and answer, LORD my God. Give light to my eyes, or I will sleep in death.”
KJV “Consider and hear me, O LORD my God; lighten mine eyes, lest I sleep the sleep of death.”.
when David cries out to the Lord, he pleads, Consider and answer me, O LORD my God; Enlighten my eyes, or I will sleep the sleep of death (v. 3).
In this earnest request, David humbly acknowledges God’s Power to rescue him from the brink of despair.
When David cries out to the LORD, he pleads, Considers and answers me, “O LORD my God; Enlighten my eyes, or I will sleep the sleep of death” (v. 3).
In this earnest request, he humbly acknowledges God’s Power to rescue him from the brink of despair.
David uses of the phrase Enlightens my eyes, highlights a longing for clarity and renewed hope.
David recognizes that if divine strength and insight are withheld, his life and well-being are in jeopardy. This desperate tone echoes the reliance on God seen throughout the Bible, reminding believers that apart from God’s sustaining power, their own efforts are insufficient (see Ephesians 2 for the notion of spiritual life springing from God’s grace). David sets an example by turning to the Lord in prayer rather than trusting solely in human means or personal resolve.
Psalms 13:3 is a desperate plea to God for an answer, a restoration of strength (symbolized by “light to my eyes”), and a rescue from an enemy, lest the speaker “sleep in death” or be overcome by their troubles.
1.1 David’s Lamentation
Psalm 13:3a “Consider and hear me, O LORD my God.” – David’s heartfelt plea for God’s Attention! Psalm 13:3a reveals David’s deep longing for God’s attention, consideration, and response. Here are some key insights, of David’s Plea- Psalm 13:3 is part of David’s heartfelt cry of distress and fear.
David pleads with God for an answer. The verb for “consider” literally means “look,” in contrast to God’s averted face in Psalm 13:1. The request David asks God to heart is “Enlighten my eyes.” Otherwise, he says his eyes will close in death and his enemies will triumph
David’s eyes are “enlightened,” or made to “shine” when God looks upon David once again, “lifting up” the light of (His) countenance” upon him (Psalm 89:15).
In the words of Psalm 36:9, “In Your Light we see light.” Thus, David is “enlightened” when his “relationship” with God is restored.
As John puts it, “God is Light and in Him is no darkness at all…. If we walk in the Light as He is in the Light, we have fellowship with one another.” (1John 1:5, 7).
At the same time, the restoration of the relationship brings the truth (Word) of God to David again.
David’s Prayer: “Enlighten my eyes,” is also a Prayer for that truth.
The alternative to this enlightenment, both relationally and conceptually, is death and defeat. So, David asks God to light up his eyes: “Lest I sleep the sleep of death;/lest my enemy say, /I have prevailed against him; Lest those who trouble me rejoice when I am moved” (Psalm 13:3-4).
The ultimate Answer to the disaster of death, and the triumph of the Enemy is God’s Presence, His Face turned toward David and David’s face turned toward Him.
Paul speaks of the Power of seeing God’s Glory “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (2Corinthians 3:18).
David is not only asking for a resolution to his struggles, but also an explanation
Part of David’s struggle is his effort to make right decisions, especially in the face of a powerful enemy (Psalm 13:2).
David asks God to light up his eyes. In Hebrew thinking, light was the embodiment of wisdom, truth, and goodness.
David is asking God to grant him a proper perspective on his troubling situation. James 1:5 directs Believers to pray for wisdom when facing trials (James 1:2–8).
David also longs for encouragement. He seems resigned to death and defeat unless God intervenes.
Many of the threats David faced in his life were lethal, including those from men like King Saul (1 Samuel 19:1–2).
Fear of death was not an exaggerated reaction, but a very real concern.
Apostle Paul must have felt discouraged when he asked the Lord three times to remove his “thorn in the flesh” (2 Corinthians 12:7–8), but the Lord did not remove it. Instead, He told Paul, “My grace is sufficient for you” (2 Corinthians 12:9).
No trial can overwhelm the Believer who draws encouragement by relying on God’s all-sufficient grace.
David, as well, retains his trust in God despite these hard circumstances (Psalm 13:5–6).
The terms “Consider and hear me” are an urgent request for God to stop ignoring David’s Plead and to give him attention.
A cry for intervention – Following this plea, David, asks God to “lighten mine eyes” or “enlighten my eyes,” which is a metaphor for giving hope, guidance, and a reason to keep living.
A fear of spiritual death – The phrase “lest I sleep the sleep of death” conveys a fear of both physical and spiritual death, a sense of being completely abandoned and defeated.
Context of despair – Psalm 13:3 is part of a larger Psalm where David feels his enemies are “exalted over him” and he is daily filled with sorrow. He is asking God for help to overcome his despair and the power of his enemies
Consider: David asks God to carefully consider his situation, to examine his circumstances, and to understand his emotional pain.
Hear me: David implores God to listen to his Petition, to hear his cries for help, and to respond to his needs. This is David’s cry for God’s Presence.
O LORD my God”: David addresses God as his Personal Lord and God, emphasizing his intimate relationship and his trust in God’s Character. This speaks of David’s intimacy and relationship with his (David’s) God.
Prayer is David’s Medicine against depression in the face of it. David wants relief. He (David) has not raised his complaints solely for the therapeutic value of complaining. He has come to God, seeking an Answer.
1.2 Spiritual Insight
Psalm 13:3b “Enlighten my eyes.” – David’s poignant (moving) request for spiritual insight! Psalm 13:3b reveals David’s desire for spiritual illumination, guidance, and understanding. Here are some key insights, of spiritual insight:
Emotional Darkness: David feels overwhelmed by his emotional pain, which has led to a sense of spiritual darkness and confusion.
Need for Guidance: David recognizes his need for God’s Guidance and Illumination to navigate his challenging circumstances.
Spiritual Insight: David asks God to enlighten his eyes, which means granting him spiritual insight, understanding, and discernment.
Hope and Guidance: By requesting enlightenment, David is seeking hope and guidance to help him cope with his difficulties and find the way forward.
Faith in God’s Power: David trusts that God has the Power to enlighten his eyes and grant him spiritual insight. Trust in God’s Illumination.
Confidence in God’s Guidance: By asking for enlightenment, David demonstrates his confidence in God’s Guidance and Promises.
1.3 Defeat Awaits?
Psalm 13:3c “Lest I sleep the sleep of death.” – Psalm 13:3c is David’s desperate plea to avoid spiritual and physical defeat. Psalm 13:3c reveals David’s deep concern about the consequences of God’s seeming inaction. Here are some key insights of David’s fear of “spiritual death:”
Spiritual Complacency: David fears that if God does not intervene, he might become spiritually complacent, losing his vitality and passion for God.
Separation from God: David is concerned that if he “sleeps the sleep of death,” he will be separated from God’s Presence, Guidance, and Blessing.
Mortal Danger: David may also be fearing physical harm or death at the hands of his Enemies.
Desperation for God’s Deliverance: By mentioning “the sleep of death,” David is expressing his desperate need for God’s Deliverance and Protection of the physical danger.
Faith in God’s Power: Despite his fears, David trusts that God has the Power to intervene and save him.
Confidence in God’s Love: David, by crying out to God, David demonstrates his confidence in God’s Love, Mercy, and Willingness to deliver him.
1.4 David’s Enemy Reacts
Psalm 13:4a “Lest my enemy say, ‘I have prevailed against him (David).” – David concerns for God’s Reputation and David’s own honour! Psalm 13:4a reveals David’s concern about the potential consequences of God’s seeming inaction. Here are some key insights of God’s Reputation:
God’s Honor: David is concerned that if God does not intervene, his enemy will claim victory, which would tarnish God’s Reputation and honour.
Faithfulness and Power: David wants God to demonstrate His Faithfulness and Power by delivering him from his Enemy.
Personal Reputation: David is also concerned about his (David’s) own reputation and honour. If his Enemy prevails, David’s reputation as God’s Servant will be tarnished.
Trust in God’s Deliverance: By expressing this concern, David is demonstrating his trust in God’s ability to deliver him and protect him and his reputation.
Urgency: David’s concern for God’s Reputation and his own honour adds the sense of urgency to his plea for God’s Intervention.
Faith in God’s Character: Despite his concerns, David remains confident in God’s Character, trusting that He (God) will act to protect His own reputation and deliver His Servant, David.
1.5 David’s Enemy Rejoices
Psalm 13:4b “Lest those who trouble me rejoice when I am moved.” – David is concerned for his Enemy’s gloating and David’s own stability! Psalm 13:4b reveals David’s concern about the potential consequences of his own instability and God’s seeming inaction. Here are some key insights, of David’s Enemy’s Gloating:
Triumphalism: David is concerned that if he is shaken or moved (perhaps emotionally or physically), his Enemies will rejoice and gloat over his misfortune.
Taunting and Mocking: David’s Enemies might taunt and mock him, saying, “Where is your God now?” or “Your God has abandoned you!”
Emotional Turmoil: David is aware of his own emotional vulnerability and the potential for his Enemies to exploit his instability.
Trust in God’s Stability: By expressing this concern, David is implicitly trusting in God’s Sovereignty, recognizing that his own stability is rooted in God’s Presence and Power.
Preventing Enemy Triumph: David’s plea is motivated by the desire to prevent his Enemies from triumphing over him and to protect his own reputation and stability.
Faith in God’s Deliverance: Despite his concerns, David remains confident in God’s ability to deliver him, stabilize him, and silence his Enemies.
Psalm 13 was written by David but it is not possible to establish with certainty the Period of David’s Life to which Psalm 13 belongs. Psalm 13 is the Cry of the Person in distress because the Cry of “How long?” is mentioned four times.Luther says, “This is the Prayer full of the sighing and groaning of an afflicted heart in the hour of darkness, and almost overwhelmed, under that darkness, with the extreme of grief and sorrow, and driven to the greatest strait of mind.”
Psalm 13 could have been written during the days of his (David’s) Persecution by King Saul, who made 15 attempts on David’s Life. Or Psalm 13 could be the reflection of the sad days of his (David’s) Exile from his rebellious son, Absalom.
Many of God’s People, in every Age, could associate themselves with David in Psalm 13 – We have been brought to the limit of despair and sorrow. Spurgeon remarks: “If the Reader has never yet found occasion to use the language of this brief ode (verses), he will do so ere long, if he be a man after God’s Own Heart (Acts 13:22b; 1Samuel 13:14).” Psalm 13 could be divided into three Sections:
The First Section is Psalm 13:1-2 is all Mourning.
The Second Section is Psalm 13:3-4 to do with Praying.
The Third Section Psalm 13:5-6 concludes Psalm 13 with Singing.
The three Pairs of Verses {Psalm 13:1-2; Psalm 13:3-4; Psalm 13:5-6) climb up from the depths of despair (Psalm 13:1-2) to the fine vantage-point of Confidence and Hope (Psalm 13:3-6).
If the Path is Prayer (Psalm 13:3), the Sustaining Energy is the Faith expressed in Psalm 13:5. The Prospect from the Summit (Psalm 13:5) is exhilarating, and the retrospect (Psalm 13:6) is overwhelming. There is in Psalm 13 is the basic reversal in Attitude: (1) From Complaint to Trust; (2) From Desolation to Delight; (3) From Grief to Joy; (4) From Distress to Rest.
This Change of Perspective Characterises not only Psalm 13, but almost one-third of all the Psalms (Psalms 3; Psalm 5; Psalm 6; Psalm 7; Psalm 13; Psalm 17; Psalm 22; Psalm 25; Psalm 26; Psalm 27; Psalm 28; Psalm 31; Psalm 35; Psalm 36; Psalm 38; Psalm 39; Psalm 40; Psalm 42; Psalm 43; Psalm 51; Psalm 54; Psalm 55; Psalm 56; Psalm 57; Psalm 59; Psalm 61; Psalm 64; Psalm 69; Psalm 70; Psalm 71; Psalm 86; Psalm 88; Psalm 102; Psalm 108; Psalm 109; Psalm 130; Psalm 139; Psalm 140; Psalm 141; Psalm 142; Psalm 143). Such Psalms are usually called Psalms of Individual Lament. We can best understand Psalm 13 by considering it in terms of these elements, or constitutive Parts.
Murphy Writes: “In the three Couplets of Psalm 13, we have an Expostulation {Objection},the Petition, and the Confession of Faith. It reminds us of the time when David said in his heart, “I shall now perish one day by the hand of Saul (1Samuel 27:1);” but he (David) continues, “His (David’s) cry rises from sadness into hope.” (Psalm 13:5-6).
Superscription – “To the Chief Musician.” Fifty-five Psalms are committed to the Care of the Chief Musician. The first is in Psalm 4. It was David himself who introduced Music and Song into the National Worship (Tabernacle of, and the Chief Musician appears to have been the Director of Music with the Special Collection of Psalms in his care (1Chronicles 6:31,32; 1Chronicles 15:16-22; 1Chronicles 25:1,7).
1.1 The Silence of God
Psalms 13:1-2 “How long will You forget me, O LORD? Forever? How long will You hide Your face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? How long shall mind Enemy be exalted over me? – Psalm 13:1-2, David, “the Man after God’s Heart” (Acts 13:22b; 1Samuel 13:14b) revealed his deepest feelings, in God’s Presence. David, in Psalm 13:1-2, inspired by the Holy Spirit, admits his own experience of God’s Silence.
Psychologists and Counsellors tell us that unacknowledged and therefore unresolved feelings lie at the heart of a vast array of behavioural problems, even among the Christians.
Acknowledging how we feel, then, is not wrong. It is the place to start. So, the first step in dealing with the experience of “God’s Silence” is to acknowledge it. This David does in Psalms 13:1-2.
God’s Silence – Psalms 13:1a “How long will You forget me, O LORD? Forever?” I have never heard anyone talk about experiencing God’s Silence. But as I read the Bible – especially the Psalms – I am convinced that it is not uncommon for Christians to pass through such experience. David candidly revealed his deepest feelings. David, the man after God’s own heart (Acts 13:33b; 1Samuel 13:14b), in the Psalm inspired by the Holy Spirit Himself, admits his own experience of God’s Silence. The central body of a typical Psalm of Lament consists of the Complaint and the Petition, and Resolute. Either of which can come first and both of which are oft repeated. In Psalm 13 the Complaint comes first as the Psalmist pours out his distress “How long, O Lord? Will Thou forget me for ever?”
The Debate – In a famous debate between theologians Paul Tillich and Karl Barth, Tillich claimed that our theology should be an “answering theology.” This means that the world asks the questions which theology then answers. For Tillich the issue was one of relevance.
1.1.1 Addressing “Felt- Needs” –
Psychologists teach us that we should address “felt needs.” Psychologists state that honestly addressing “felt needs” is important because it:
Builds Trust: When you acknowledge and address people’s genuine concerns, they feel heard and understood.
Increases Engagement: Addressing felt needs shows that an Individual values and respects Others’ thoughts and feelings.
Fosters Loyalty: When People feel understood and supported, they are more likely to remain Loyal and Committed.
Promotes Effective Solutions: By understanding the root causes of concerns, an Individual develops targeted solutions that meet actual needs.
Reduces Frustration: Ignoring or dismissing “felt needs” leads to increased frustration and conflict.
In various contexts, such as business, education, or personal relationships, acknowledging and addressing “felt needs” can lead to more effective communication, increased satisfaction, and stronger relationships/partnership.
1.1.2 Suppressing “Felt Needs”
Psychologists stated that suppressing “felt needs” can be damaging because it leads to:
Increased Frustration: Unaddressed “felt needs” simmers beneath the surface, causing growing resentment and frustration.
Decreased Trust: When People feel their “felt needs” are being ignored/dismissed, they lose trust in the Individual/organization/system.
Reduced Motivation: Unmet “felt needs” demotivates Individuals, leading to decreased productivity, engagement, and overall well-being.
Escalating Conflicts: Ignoring or suppressing “felt needs” causes conflicts to escalate, potentially leading to more severe consequences.
Negative impact on Mental Health: Chronic suppression of “felt needs” contributes to anxiety, depression, and other mental health issues.
By acknowledging and addressing“felt needs,” Individuals/Organizations create a more supportive and inclusive environment that fosters growth, trust, and well-being.
1.2 Psalms 13
could also be called “How-Long Psalm.” The cry “how long” is mentioned four times. Psalm 13 is the Personal and Poignant (Moving) Cry. Its initial mood is one of tedious frustration and strained patience. Expressed in this brief Psalm are the deepest longings of a troubled soul.
David laid in bed with only his thought to wrestle with, and the lack of spiritual victory in his life, at this moment, led him to believe that his Enemy gloated in his experience (Psalm 13:2b). This is the experience of God’s Silence.
Not the self-imposed exile of un-confessed sin.
Not simply the feeling of the lack of Guidance.
Not even the experience of waiting months or even years before seeing the specific Prayer answered.
David feels better during the day but at night, he wrestles with his thoughts, God’s Silence is real; it aches, and sleep comes hard. It feels like a vast sorrow with no cause, a deep fear of an unknown threat – Psalm 13:2a “How long shall I take counsel in my soul, having sorrow in my heart daily?”
David is reduced almost to utter despair as he was undergoing lengthened persecution of trouble (Psalm 13:2b) – it seems that the Divine countenance has been turned away from him – Psalm 13:1 “How long, O LORD? Will You forget me forever? How long will You hide Your face from me?”
It seems to him (David) that God has altogether forgotten him. He is in extreme perplexity and distress in and raises the cry – Psalm 13:2 “How long shall I take counsel in my soul, having sorrow in my heart daily? How long will my enemy be exalted over me?
David Overcomes his despair by looking to God – In Psalm 13:3-4, David passes “From Protest to Prayer; and in Psalm 13:5-6 David Proceeds “From Prayer to Praise, having (apparently) through his Prayer received an Assurance of God’s Help. The tone of the Psalm 13 suits the time when he was “hunted in the wilderness and mountains,” by King Saul (1Samuel chapters 24 & 26).
1.2.1 Forsaken?
Psalm 13:1a (KJV) “How long will You forget me, O LORD, forever?” – The four times David’s repeated cry: “How long?” of Psalm 13:1-2, shows the depth of David’s feeling. David feels God has forgotten – abandoned him? No, God, in His Silence, is drawing David to Himself. However, because David does not understand, the experience of God’s Silence, he (David) feels that God is far from his life.
Psalm 13:1a “How long will You forget me, O LORD? Forever?”
Psalm 13:1b “How long will You hide Your face from me?”
Psalm 13:2a “How long shall I take counsel in my soul, having sorrow in my heart daily?”
Psalm 13:2b “How long shall mind Enemy be exalted over me?”
It betokens very intense desire for deliverance and great anguish of heart. The deep cry of “how long”suggests the deep searching of heart. “How-long” does not indicate hopeless despair but heart-agonising desire. God seems delays are designed to test the reality of our Faith. David’s “how long”poignant (moving) enough in itself is.
W. Wilson writes: “Let everyone, then, who may be tempted to use the complaints of Psalm13, assure his heart that God does not forget His People, help will come at last, and, in the meantime, all things shall work together for good to them that love Him.”
Notice the increased force of the cry as it is put into Poetic Form. David repeats his cry four times: “How long?”Certainly, the thrust of David’s Lament is communicated with his first utterance, “How long will You forget me O LORD forever?” (Psalm 13:1a). But the full force of David’s distress comes only through his repeated cries of anguish of, “how long,” which spell out his despair.
David, even in his despair, recognises his ongoing relationship with his God.
It is only God’s Presence that his (David’s) deepest despair can be dealt with.
David calls God by the Name: “Yahweh (O LORD), answer me.”
David does not embellish his cry to the LORD with flattery.
It is enough to reaffirm the Covenantal Context between God and His People when God revealed to Moses that His Name is Yahweh, meaning “I AM the One who is present to you and available” (Exodus 3:13-15).
God said that He is David’s God; now David responds, accepting that fact as his starting point.
David does not shy away from direct address; neither does he address God as a Stranger. He comes to Him in Faith, as is appropriate for the Child of God.
Philip Yancey – This is the same question reflected in the Title of Philip Yancey’s excellent book: “Where is God when it Hurts?” The experience of God’s Silence is not unique to us. Others – Giants of the Faith – have stood here before us. And so, the first step to take in dealing with the experience is to acknowledge it (Philip Yancey, “Where is God When It Hurts?” Grand Rapids, Michigan: Zondervan, 1977). At that time, I had never heard anyone talk about the experiencing the feeling God’s Silence. But as I read the Bible – especially Psalms – I am convinced that it is not uncommon for Christians to pass through such experience.
1.2.2 Hopelessness?
Psalm 13:1b (KJV) “How long will You hide Your face from me?” – When David complaints that God “Hides His Face,” the meaning of the phrase is that He (God) “Withdraws His Favour.”
David uses carefully chosen language to express his distress. His words are used for their symbolism and force. David’s words are also part of the Poetry.
The Language is not meant to be the scientific description of David’s Predicament but is selected to convey the situation that he experienced and felt it. “Forget” and “Hide Your face,” both have to do with the seeming absence of God’s Presence and help in his (David’s) time of distress.
David longs for intimate Fellowship with his God (Psalms 11:7; Psalm 17:15). The experience of God’s Presence is far from David’s life. His initial mood is one of tedious frustration and strained patience.
Jesus words on the Cross, “My God, My God, why has You forsaken Me?” (Mark 15:34; Psalm 22:1). David has no illusion that he will be able to pull himself up by his own bootstraps. Nor is there a turning inward to find God’s Peace in Meditation. Rather, David brings his predicament to God.
Dieterich Bonhoeffer, in his brief meditation on the Psalms, states: “There is in the Psalms no quick and easy resignation to suffering. There is always struggles, anxiety, doubt…..But even in the deepest hopelessness God alone remains the one address.” It is significant that these Comments were first published in 1940 during Bonhoeffer’s Church’s Persecution by Hitler. They were also written in the General Context of Bonhoeffer’s decision to remain in Germany and be with his People in their time of Anguish and Suffering, even if it meant his imprisonment and murder by Hitler, which he did. Bonhoeffer had learned his Lesson well from the Psalms and his Life of Prayer remained constant throughout his ordeal. He observed that “serious illness” and “severe loneliness” before God and men, threats, persecution, imprisonment, and whatever conceivable peril there is on earth are known by the Psalms.
1.2.3 Grief and Hurt?
Psalm 13:2 (KJV)“How long shall I take Counsel (Pain) in my soul.” – Tossing on a sea of doubt and perplexity, David forms Plan, but to no Purpose. He seeks to find the way of escape from his difficulties but cannot discover one.
Another Observation on Psalm 13:1-2 will assist the Reader of Psalm 13. The RSV, in its translation of Psalm 13:2, has adopted the Syriac variant “Pain” instead of the difficult Hebraic term meaning “Counsel.” The real “Pain” (Hurt) of it is Personal, if we may judge from David’s Constant Longing to “behold God’s Face” (Psalms 11:7; Psalm 17:15; Psalm 27:4, 8; Psalm 34:5).
The same sense of the Friendship that has clouded over is hauntingly expressed in Job 29:1; Job 30:20 and Psalm 22:1. It is turmoil of thought (Psalm 77:3-6) rather than the dull ache of dejection. But “counsel” seems preferable. Given God’s “Absence,” the Psalmist has had to hold Counsel with himself, a fact which has caused him inner turmoil and sorrow.
French Proverb: “Sickness and evils come on horseback and go away on foot.”
Walter Brueggemann observes: “A study of the lament may be a corrective for some religion in the Church which wishes to withdraw from life as it really is, to pretence and romance in the unreal world of heavenly and holy things. The lament (those Psalms of complaint) makes clear that faith and worship deal with and are shaped by life as it comes to us.”
We should understand that life includes both unpleasant and good, loneliness as well as fellow disease along with health, anxiety as well as peace, sorrow intermingled with joy. The life of the Christian is not all sweetness and light; it never has been, as Psalm 13 attests.
Life need not be represented to God in rosy hues that do not exist. We need not be Pollyanna. David, of Psalm 13 is able in the end to Praise the LORD, but only after moving from grief to joy. Along the way David of Psalm 13 expresses real agony. We need not whitewash evil and suffering. It is when Faith is recognised as being in crisis that it can be reaffirmed and strengthened. It is then that real joy can be experienced.
C.S Lewis married late in life, and after just a couple of years his wife, named “JOY,” died of cancer. Her death plunged Lewis deep into grief, and during those days he kept a brutally honest record of his thoughts and feelings. That journal published under the Title “A Grief Observed,” records Lewis’s experience of God’s Silence. His claims upon you as an interruption, if you remember yourself and turn to Him with gratitude and praise, you will be – or so it feels – welcomed with open arms. But go to Him when your need is desperate, when all other help is vain, and what do you find? A door slammed in your face, and a sound of bolting and double bolting on the inside. After that Silence……Why is He so present a commander in our time of prosperity and so very absent a help in time of trouble? (C.S Lewis, A Grief Observed, New York: Batam, 1961, pp.4&5).
Psalm 12:7(KJV) “Thou, shalt keep them O LORD, Thou shalt preserve them from this Generation forever.” – Psalm 12:7 is the Prayer for God’s Protection and Preservation.
Psalm12:7 is a request to God to keep and preserve His People.
The phrase “from this Generation” (Psalm 12:7c) a desire for protection from the influence and corruption of the ungodly Society/world.
The phrase “forever” emphasises the Psalmist’s desire for long-term eternal protection and preservation.
Psalm 12:7 encourages trust in God’s ability to protect and preserve His People.
Psalm 12:7 highlights the importance of spiritual preservation and protection from the corrupting influences of the world.
Upon God’s “Pure and Tested Words” (Psalm12:6), the Believers can safely rely, and look forward,
David speaks with Assurance: “Thou shalt keep……Thou shalt preserve.” The LORD is able to keep and to preserve His People, as the word “Keep” (samar) means “Preserve, Protect,” or “Watch over.”
Psalm 12:7(KJV) “Thou, shalt keep them O LORD, Thou shalt preserve them from this Generation forever.” is a Prayer for God’s Protection and Preservation.
Lesson: If God’s People would saturate themselves with God’s Word, they would not be seduced by World. When the Church adopts “the spirit and motives” of the World’s System, the Church ceases to Glorify the LORD.
And it is the same “in every Generation of Saints and forever” (Psalm 12:7b), because “God’s Word stands forever” (Isaiah 40:8). Apostle Peter writes: “Kept by the Power of God” (1Peter 1:5, KJV):
God’s People are “the Generation of the Righteous” (Psalm 14:5).
God’s People are “the Generation that Seeks God (Psalm 24:6).
God’s People are “the Generation of His Children (Psalm 73:15).
God’s People are “the Generation of the Upright” (Psalm 112:2).
Prayer/Intercession for Protection:“Father, I believe the truth that You are with me, and Your Protection is certain (Jude 24; 1Thessalonians 5:24). Be it deep waters, difficulties in life, or the fire of oppression, I will not drown or be consumed by the flame (Isaiah 43:2). My life is in Your strong right hand, and I am secure with You (John 10:28b,29). You, oh Lord, are my refuge (Psalm 91:1-2).”
Post-Note: – Isaiah 43:2, serves as God’s Promise to be with people during their hardships.
The “deep waters” symbolize Overwhelming Circumstances.
The “rivers of difficulty” represent intense trials.
The “fire of oppression” signifies profound suffering/trials.
Despite these difficult situations, Isaiah 43:2, assures Believers that they will not be consumed or destroyed, but rather guided and protected by God.
1.1 The Wicked (AntiChrist?)
Psalm 12:8(KJV)” The Wicked walks on every side, when the vilest men are exalted.”
Psalm 12:8 describes a world where evil is rampant, with wicked people Prowling everywhere and worthless or Vile People being honoured and exalted among People.
Psalm 12:8 speaks to a time or situation where morality has deteriorated, and wickedness is so widespread that it has become the norm, with evil deeds and people receiving praise rather than condemnation. \Psalm 12:8 (KJV) describes the reality where wickedness and immorality seem to prevail.
Psalm 12:8 notes that the Wicked/Vilest men are present and active on every side.
The phrase “when the vilest men are exalted” suggests a society where the most base and depraved Individuals are elevated or celebrated.
Psalm12:8 encourages awareness of Societal trends and the Potential for moral decay.
Psalm12:8 reminds Believers to trust in God’s ultimate Justice, even when Wickedness/Vileness seems to prevail in the world.
Psalmist concludes with the observation that “the Wicked” is set loose and surround the Righteous “On every side/when vileness is exalted among the sons of men,” that would result in “Vile-Person” (Antichrist?) being in position of authority (2Thessalonians 2:3b-12).
Psalm 12:8 is spoken, prophetically, pointing to “the Times of the Antichrist?” (2Thessalonians 2:3b-12; Revelation chapter 13).
Antichrist? – If so, this is the atmosphere of “the End-of-the-Age (End-Times),” the Wicked (Antichrist?) will “prowl;” he will be on the hunt.
The Wicked (Antichrist?) strut about an Evil is praised (exalted). Vileness (“cheapness”) is promoted and exalted in the Societies: Immorality, brutality, murder, lies, drunkenness, the love of money, the abuse of authority, etc.
The things that God condemns are now a means of universal acceptance, in the “Times of the Antichrist?” (1Thessalonians 5:3b-12; Revelation chapter 13).
The noun “vilest” means “Worthlessness, insignificance.” It is again, the consequence of Vanity and Flattering lips.
However, God Promises Preservation of His People – Psalm 12:7(KJV) “Thou, shalt Keep (Preserve) them O LORD, Thou shalt Preserve (Keep) them from this Generation (of the Antichrist?) forever.”
In the godless environment of the Antichrist, where base and vile men are esteemed and exalted (Psalm 12:8); when Wickedness not only prevails but is admired and desired (Psalm 12:8).
The Saints should cry: “Help, LORD,” (Psalm 12:1a) and wait on Him, trusting His Faithfulness and His Promise of Protection and Deliverance (Psalm 12:7)!! Amen, and Amen!!
The Wicked spoke lies and deceptive words, but David reflects upon the Lord’s words as “pure and dependable” (Psalm 12:6).
Psalmist is confident that the Lord will protect the afflicted (Psalm12:1).
Psalm 12:5 (KJV) “For the oppression of the Poor, for the sighing of the Needy, now will I arise, saith the LORD; I will set him (Poor and Needy) in safety from him (Wicked Person) who puffs at him (Poor & Needy).”
1.0.1 Oppression
Psalm 12:5a reveals that the LORD knows “The oppression of the afflicted (“Poor”), and He (LORD) hears “the groaning of the Needy.”
The Hebrew noun for “Oppression” means “Violence, devastation.”
The Poor (Afflicted) are being oppressed by the People who are defrauding them.
In turn, the Afflicted (Poor) sigh/groan under the Person’s injustice.
Psalm 12:5a, “The oppression of the afflicted (“Poor”),” highlights God’s Concern for those who are Mistreated and Marginalized.
Psalm 12:5a is part of a larger passage where the Psalmist cries out to God against the Oppressors who boast and Oppress the Poor (Afflicted).
The term “oppress” means “to keep (someone) in subservience and hardship, especially by the unjust exercise of authority.” (Oxford English Dictionary)
It is a serious assault. However, keeping Someone in hardship can be done in subtle ways.
Other translations of Psalm 12:5a translate the word “oppress” as to “exploit” (CEB), “take advantage” (ERV), or “mistreat” (CEV).
The more obvious Signs of Oppression are harsh actions such as cheating people, denying them services, or speaking rudely to them. But there are less direct ways that may also be harmful.
In other Psalms, David connected evil to abuse of the poor and helpless (Psalm 9:9; Psalm 10:2).
In prior verses (Psalm 12:1-4), David has complained that everyone around him has turned to deceptive speech and evil (Psalm 12:1–4).
Psalm 12:5, David envisions God finally having enough of wickedness and choosing to act (Romans 2:5).
This statement seems to be quoted later by Prophet Isaiah (Isaiah 33:10), referring to God’s Judgement.
In the time of Moses, the Hebrews were slaves in Egypt, and their taskmasters treated them badly. However, the LORD saw the Hebrews’ affliction and heard their cries. He told Moses: “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, and I have come down to deliver them” (Exodus 3:7–8).
Jesus assured His Followers they have no reason to fear, because God sees even the sparrow’s fall, and He cares for His own (Matthew 10:29–31).
Writing to the twelve Tribes of the Dispersion, James assures his persecuted Readers that God knows their troubles and will punish their Oppressors (James 5:1–6).
James appeals to his Readers to wait patiently for the Coming of the Lord (James 5:7–8)
1.0.2 The Sighting
Psalm 12:5b “For the sighing of the needy.” The Needy groan (sigh) under their oppressions –
Psalm 12:5b (NIV) ” And the sighing of the needy.”
Psalm 12:5b (NASB) “For the sighing of the needy.”
Psalm 12:5b highlights God’s Awareness and concern for those who are oppressed, poor, or needy.
Psalm 12:5c “I will now arise” suggests God’s Promise to intervene on behalf of those who are suffering.
Psalm 12:5c offers hope and reassurance that God will act to deliver and protect the vulnerable.
Proverbs 22:22-23 “Because a man is poor, do not therefore cheat him, nor, at the city gate, oppress anybody in affliction; for the Lord takes up their cause, and extorts the life of their extortioners.”
Proverbs 14:31 “Whoever is kind to the needy honours God,” Proverbs 14:31 teaches that when we counteract Oppression by acting kindly toward People living in Poverty, God receives it as an honour.
Psalms 12:5b reminds us that God takes note of the sufferings of the Poor/Needy and He is the Just and Compassionate God who cares deeply about the well-being of all people, especially those who are marginalized or oppressed.
The Organisation: “Food for the Hungry,” where the Workers work with People living in Poverty, the questions provided the tell-signs of the well-developed administrative Process:
Am I treating all People equally, recognizing that they bring God-given Gifts to the table? For example, in a PTA meeting at the Worker child’s school, do the Person discount another Parent’s Opinion because she appears to come from a different socioeconomic background?
When the Organisation sees someone in need, do the Worker seeks to understand the underlying causes of their poverty, or am I giving to make myself feel better?
Have I considered the way I shop, and the ways my buying choices may perpetuate poverty?
Do I donate to organizations that include community members in the development Process?
The Lesson Psalms 12:5a – Psalm 12:5c, God assures “Now I will arise, I will set him in safety for which he longs,” indicating that God will intervene on behalf of the Poor and Needy.
1.0.3 God’s Intervention
Psalm 12:5c, God assures “Now I will arise, I will set him in safety for which he longs,” indicating that God will intervene on behalf of the Poor and Needy.
In context of Psalm 12:5c, the Poor and Needy refer to those who are vulnerable, marginalized, and often mistreated by others. They need God’s Protection and Deliverance.
Psalm 12:5c showcases God’s Character as a Just and Merciful God who cares about the well-being of His People, especially those who are Oppressed (Poor & Needy).
Psalm 12:5c encourages trust in God’s Sovereignty and Justice, reminding Believers that He (God) sees their Struggles and will act in their behalf and in their favour. It is a call to Faith and Patience in times of Hardship and Oppression.
Psalm 12:5 (LEB): “Because of the oppression of the afflicted, because of the groaning of the poor, now I will rise up,” Yahweh says. “I shall put them in the safety for which they long.”
Psalm 12:5 (CSB): “Because of the oppression of the afflicted and the groaning of the poor, I will now rise up,” says the Lord. “I will put in a safe place the one who longs for it.”
Psalm 12:5a comes from the Psalm where the Psalmist cries out to God because of the Wicked People who are Oppressing the Poor and Needy with their lies and deceit (Psalm 12:5c)
God responds, assuring the Psalmist that He sees the injustice and will intervene to protect the afflicted
Psalm 12:5c seems to signify, that God would deliver the Poor and Needy from their Oppressions, and put them into a comfortable, prosperous, safe, and happy situation, in which God’s Justice will be done.
Psalm 12:5c (KJV) highlights God’s Promise to intervene on behalf of the Poor and Needy, Protecting them from the Wicked. Mistreatment, reminding them that God sees their Struggles and will act on their behalf
Psalm12:5c emphasizes God’s Willingness to arise and act on behalf of the afflicted.
God Promises to set the Poor and Needy in safety, shielding them from those who seek to harm or oppress them.
Psalm12:5c contrasts God’s Character with that of the Wicked, highlighting God’s Justice and Care for the Vulnerable.
The Groans of God’s People rise to Him (God). He (God) knows, He hears, and He sees, and says: “Now will I arise” (Psalm 12:5c).
The LORD is resolved that those who are Oppressed by the tongues of vanity will be vindicated by Him (God), and the Wicked Person who oppresses the Poor and Needy will be punished for puffing at them with lying lips.
Lesson: Psalm12:5 encourages trust in God’s Ability to Protect and Deliver the Poor and Needy. Psalm12:5 offers hope to those who are experiencing Oppression or.
1.0.4 God’s Presence
Psalm 12:5d “I will set [him] in safety [from him that] puffeth at him.”
The Wicked may oppress and “puff” at the Person. It is as if to say with the breath of his lips, the Person could be blow away.
Contempt – It is the thought of scorning; making light of the Person; treating the Person with contempt.
The LORD will preserve His People and “set them in safety (Protect, NIV)” (Psalm 12:5c, KJV).
In responding to David’s cry for help, The LORD promised: “I will set him in safety.” (Psalm 12:5c).
“Safety” (KJV, “Protect,” NIV) comes from the same Hebrew root as “Help” in Psalm 12:1a and “Deliver” in Psalm 6:8 and is the basis for the Name “Jesus” and “Joshua” (“Jehovah is Salvation”).
The noun “safety” here also means “Welfare, Prosperity,” indicating that the Poor will be rescued from their calamity and find the Fullness of Life for which they long.
The Church of Jesus Christ must always remember that God has a Special Place in His heart for the Poor.
God hears their cries (Exodus 2:23-35) and Promises to Anoint His Messiah to bring Good News to them (Isaiah 61:1; Luke 4:18).
Lesson – This is fulfilled by Jesus who came to Preach to the Poor, Heal them, and deliver them from the Oppression of their Enemies (Luke 4:16-21).
1.1 God’s Time
Psalm 12:5 (KJV) “For the oppression of the Poor, for the sighing of the Needy, now will I arise, saith the LORD; I will set him (Poor and Needy) in safety from him (Wicked Person) who puffs at him (Poor & Needy).” At times, to the Person who is in desperate need, God may seem to delay, but He (God) will eventually, in His own time, respond to the Call (Prayer) of the Poor/Needy Person.
1.1 God’s Time
Psalm 12:5 (KJV) “For the oppression of the Poor, for the sighing of the Needy, now will I arise, saith the LORD; I will set him (Poor and Needy) in safety from him (Wicked Person) who puffs at him (Poor & Needy).” At times, to the Person who is in desperate need, God may seem to delay, but He (God) will eventually, in His own time, respond to the Call (Prayer) of the Poor/Needy Person.
1.1.1 Psalms 12:5a
“For the Oppression of the Poor” – The term “Oppression” signifies mean and despicable in the eyes of the men of this world, and so oppressed by them, as the Poor generally are by the wealthy. The People of Israel were oppressed by the Egyptians.
So will be Believers (God’s People), during the 3½ Yrs (Daniel 7:25; Daniel 12:7; Revelation 11:2; Revelation 11:3; Revelation 12:7; Revelation 12:14; Revelation 13:5 = 42 months; time times and half a time; 1260 days) Great Tribulation by the Antichrist and his Associates, Believers being martyred (Revelation 12:17; Revelation13:7; Revelation 20:4) by Antichrist, of his tyrannical methods.
1.1.2 Psalms 12:5b
“For the sighing of the needy;” who groan under their Oppressions. The Poor sigh inwardly, and cry unto the God, who sees their Oppressions, hears their Groans (sighs); and though He cannot be moved, as men are, by anything without himself, yet, according to His (God’s) abundant Mercy and Sovereign Will, He appears and exerts Himself on the behalf of His People, and for their Relief and Assistance.
1.1.3 Psalms 12:5c
“Now will I arise, saith the Lord.” to have Mercy on the Poor and Needy, and to avenge them against their Oppressors.
The Lord – 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.
Petition – This is an Answer to the Petition of the Psalmist in ( Psalms 12:1 ).
1.1.4 Psalms 12:5d
“I will set [him] in safety [from him that] puffeth at him.” The Wicked may oppress and “puff” at the Person. It is as if to say with the breath of his lips, the Person could be blow away. It is the thought of scorning; making light of the Person; treating the Person with contempt. But the LORD will preserve His People and “set them in safety (Protect, NIV)” (Psalm 12:5c, KJV).
1.2 God’s Word
Psalm 12:6 (KJV) “The Words of the LORD are Pure Words, like silver tried (tested) in a furnace of earth, purified seven times.”
Psalm 12:6 (KJV) highlights the Purity and Reliability of God’s Words.
Psalm12:6 emphasizes that God’s Words are Pure, implying they are free from Error, Deceit, or Impurity.
The Comparison to silver tested in a furnace illustrates the refining process, where impurities are removed, leaving only pure silver.
The phrase “purified seven times” suggests a complete and thorough refining process, emphasizing the absolute purity of God’s Words.
The Numeric “Seven” means Completeness, Perfection, – the number 7 is mentioned 57 times in the Book of Revelation; and total 600 times in the Bible).
Psalm 12:6 encourages Trust in the Reliability and Purity of God’s Word, recognizing its Value and Authority.
Psalm12:6 contrasts God’s Words with Human Words, which can be flawed or deceitful, highlighting the superiority of Divine Revelation.
What a contrast between the vain Words of men and God’s Pure Words.
Spurgeons comments:“The Bible has passed through the Furnace of Persecution, literary criticism, philosophic doubt, and scientific discovery, and has lost nothing but those human interpretations which clung to it as alloy to precious ore. The experience of Saints has tried the Words of God in every conceivable manner, but not a single Doctrine/Promise has been consumed in the most excessive heat.” (C.H.Spurgeon, “The Treasury of David,” Grand Rapids: Zondervan, 1968).
Lesson, While the Words of men are vanity, God’s Words are Purity; while men speak with flattering lips, God speaks with tested Words. When the LORD makes a Promise, His People should trust on that Promise because the Words of the LORD are
Pure Words because they are like “refined silver,” no alloy. Silver purified seven times in the furnace was silver perfectly pure. In the original there is an allusion to the most severely purifying process known to the Ancients.
Tested Words – The Number Seven, in the Jewish mind, was an indicative of Perfection/Completion, indicating “Passing the test.”
God’s Words can be trusted because He (God) said: “I am Watching to see that My Word is fulfilled” (Jeremiah 1:12b, NIV).
God’s Words are never yea and nay, but “Yea and Amen” (2Corinthians 1:18-20).
There is no ambiguity or double meaning, in God’s Word (Promise) as there is with the words of the man (“double-hearted” – Psalm 12:2b).
Psalm 12:3-4 (KJV) “The LORD shall cut off all flattering lips, and the tongue that speaks proud things. Who have said, with our tongue will we prevail; our lips are our own; who is lord over us?”– The LORD will deal with such Wickedness (“double hearted Person”) and Pride (“speaks proud things” = “great things”). The LORD will cut off the Person who practices flattery and Person with boastful speech (Psalm 12:3a).
1.3.1 Psalms 12:3
“The LORD shall cut off all flattering lips, and the tongue that speaks proud things,” is a warning that God will judge those who use flattering words to deceive and boast, such as “flattering lips” and “the tongue that makes great boasts”.
Psalm 12:3 Asks for God’s Help Against Words of Evil. And considering this, we pray, God, help us not to speak with flattering lips, help us not to make great boasts. Help us not to utter lies to our neighbour. Help us not to speak with a double heart with flattering lips.
Psalm 12:3 calls for God to cut off these deceitful tongues, which are used by arrogant people to assert that they can succeed through their own manipulative words and that no one can control them.
Flattery is often a form of Pride and Self-trust. Scripture says that if we look behind flattering lips, we are likely to find a boastful tongue.
Flatterers arrogantly trust in their own ability to spin words and craft compliments to get out of trouble or get ahead
“Flattering lips is also translated as “uncircumcised lips” or, “faltering {wavering} lips.”
Psalm 12:3 highlights God’s disapproval of flattery, which can be used to manipulate or deceive others.
Psalm 12:3 emphasizes the importance of speaking truthfully and sincerely, rather than using flattery to achieve personal gain.
Psalm 12:3 creates an awareness us to communicate authentically and truthfully, avoiding insincere flattery.
Psalm 12:3 serves as a reminder that God is aware of our words and actions and will judge those who use manipulative (flattering) speech.
Psalm 12:3b “The tongue that speaks proud things” highlights God’s Opposition to pride and arrogance, particularly in speech.
Psalm 12:3b “The tongue that speaks proud things” serves as a warning against speaking proudly or boastfully, which can be a sign of underlying Personal Pride or Insecurity.
Psalm 12:3 passage critiques those who speak deceitfully, boastfully, and proudly, emphasizing the importance of humble and truthful communication.
Lesson of Psalm 12:3 encourages us to speak humbly and avoid boastful or proud language. God desires sincerity and truth. Flattering lips speaking hypocrisies, and tongues speaking proud things, are offences to God and He will cut the Wicked Person off (Psalm 12:3, KJV).
Psalm 12:1–4 is a Prayer of Deliverance from proud, evil people who spread lies. David sees a perilous decline of righteous individuals. From his perspective, it seems as if the entire world has turned to evil. The wicked employ lies, flattery, and hypocrisy. They assume their actions won’t result in consequences.
This discloses the crass (insensitive) Attitude of the Proud Boasters. Both in David’s era (Psalm 12:1–3) and today, arrogant “big Talkers” assume they will always get away with deceptive language. Their ability to take advantage of weak or desperate people leads them to think they would not have to answer to anyone.
Modern culture, especially, overflows with those whose speech is corrupt. Technology and social media have made it easier for us to communicate, but this has also given arrogance and flattery a larger platform. The people depicted in David’s complaint boast, slander others, curse, and profane God’s holy Name. The Commandment, “You shall not take the name of the LORD your God in vain” (Exodus 20:7), means nothing to them. They have no sense of accountability to God or man.
Those who revel in abusive, lying, foul, or deceptive speech believe their tongues are key in their quest for control of others. However, the Apostle James differs with that notion. He writes: “No human being can tame the tongue. It is a restless evil, full of deadly poison” (James 3:8). Proud, evil Boasters are not using their tongues—their tongues aretheir masters and use them. Revelation 21:8 identifies the lake of fire as the final destination of those who live and breathe by their own lies. Boasting is an outward expression of the Sin of Pride. David reports the boasts of those surrounding him by listing three claims of the Wicked:
1.3.2 Autonomy
“Our lips are our own” (Psalm 12:4b, KJV). – The Boastful say, in his arrogance and presumed independence: That is no Person can control his flatters’ lips but himself. The second expression of the Wicked claims autonomy: He has the right to say anything he pleases.
Psalm 12:4b “Our lips are our own” suggests that some people believe they have complete control over their words and actions, without accountability.
Psalm 12:4b implies that some Individuals claim to be accountable only to themselves, disregarding God’s Sovereignty or Moral Accountability.
Psalm 12:4b indicates a rejection of Divine Authority or Moral Guidelines, with Individuals believing they can speak and act as they please.
Psalm 12:4b highlights the importance of recognizing accountability to a Divine Power or Moral Framework, in the midst of Societies.
Psalm12:4b encourages responsible and thoughtful speech, acknowledging the impact of words on others and one’s relationship with God. Psalm 12:3-4 critiques (analyses) those who speak deceitfully, boastfully, and proudly, emphasizing the importance of humble and truthful communication.
1.3.3 Independence
“Who is lord over us?” (Psalm 12:4c, KJV). – In Psalm 12:4c (KJV), the phrase “Who is lord over us?” reflects the Psalmist’s lament over the Wicked who, through deceit and lies, believe their actions have no Divine Consequences and that no one is in authority over them, creating a sense of chaos and oppression for the godly. This rhetorical question highlights the lack of accountability and God’s Absent Authority in the midst of evil.
The Wicked do not allow any Person to lord over him –that is who can interfere with what he says or impedes him saying it? The boast means, “And if we lie when we speak, who is there who can call us to account?”
Psalm 12:4c “Who is lord over us?” suggests a challenge to God’s Authority or a questioning of His Sovereignty.
Psalm 12:4c “Who is lord over us?” implies a denial of God’s Lordship or a rejection of His Authority and Moral Accountability over Human Affairs.
Psalm 12:4c indicates a desire for human Autonomy, with Individuals seeking to be their own Authorities rather than submitting to God’s Will.
The Boastful Person of Psalm 12:4c is convinced that he may make any claim, tell any lie, voice any deception, and not stand under judgement for his attitudes and actions.
The Boastful attitudes and actions are motivated by Pride and are used by the Person who thinks that he is in control and will never need to answer to anybody, including God.
The Boastful Person’s lips are his own, and he can speak just as he pleases.
The Boastful will not be subjected to Divine Restraint/Moral Law.
The Boastful will do and say as he likes. He has no accountability with his speeches and attitudes. Such are the attitudes and actions of the Boastful, but God will judge!!
Psalm 12:4c “Who is lord over us?” encourages recognition of God’s Lordship and Authority over all aspects of life. Psalm 12:4c viewed, in the positive, promotes humility and submission to God’s Will, rather than seeking to assert Human Autonomy or Independence. Proud words describe boastful speech that impresses People by its Oratory and Vocabulary. “Great Swelling Words” is the phrase used in 2Peter 2:18 and Jude 1:16. Daniel 7:20, 25 and Revelation 13:2 reveal that the Antichrist will speak in this way when he rules the World.
Psalm 12 is a Psalm of David, is not questioned by most Expositors. David wrote a total of Seventy-four Psalms of the 150 Psalms. Also, of the 16 Messianic Psalms, 10 Messianic Psalms were written by David.
The Title of Psalm 12 indicates that it was incorporated into Israel’s Public Worship at an Early Date. The Choirmaster or Chief Musician occurs first and then the melody, “Shem’inith” (Heb: ’al-hasheminit) means “the eighth,” which may refer to the number of the familiar melody, a lower octave for men’s voices or eight strings of the musical instrument played by the Levites (1Chronicles 15:21) or eight noted melodies to which the Psalm was sung. F.W.Grant’s comment is very beautiful. “The flute is silent, and the music of the stringed instruments, better fitted to express the deeper emotions of the heart, follows them: and indeed, in the bass notes upon the octave.” These Musical Directions would be well understood by the Chief Musician and the Singers of that day, but today the full meaning of some of these words is not clear even to the Scholars of the Hebrew Language. “Shem’inith” means “the eighth” or “an octave” or eight strings of the musical instrument or eight noted melodies to which Psalm 12 was sung.
David had several difficult periods of his life to which the sentiments of Psalm 12 would have been applicable:
Some Expositors think that Psalm 12 describes David’s circumstances when, in his younger age, he resided in the Court of King Saul whose constant intent was to kill him. King Saul made 15 attempts on David’s life (1Samuel chapters 17 to 26).
Some Expositors think that Psalm 12 may have been composed during that time when David had to flee from King Saul, a Fugitive in the caves and woods of desert and wilderness (1Samuel chapters 24 & 26).
Some Expositors think that Psalm 12 belongs to those sad days when Absalom had usurped David’s Throne and David was exiled from his Throne and family (2Samuel chapters 15 to 18).
In any of these times there are those who are treacherous, chief of whom, of course, is his own son Absalom, and his former friend and Counsellor Ahithophel. Psalm 12 is divided into Four Parts of two Verses each:
Psalm 12:1-2, David Prays to the LORD concerning those who are “bad-mouthing” him (David) with their tongues.
Psalm 12:3-4, David expresses Confidence that the LORD will deal with these Enemies.
Psalm 12:5-6, David has the LORD’s Word for it and rejoices in that Word.
Psalm 12:7-8, David, Rests in the Divine (God’s) Assurance, though sensible that the trouble is still present.
These Four Parts may also be divided into two, Psalm 12:1-4 being the Prayer; and Psalm 12:5-8 being the Prophecy.
1.1 The Cry for Help
Psalm 12:1(KJV) “Help, LORD; for the Godly man ceases; for the Faithful failed from among the Children of men.” The cry of the distressing Person is emphasised with the Call for Help – “Help, LORD!” The Cry, “Help LORD” is described by:
Plumer:“The word help does not call merely for some aid, but for full and effectual deliverance.” Plumer further said, “By far the most common rendering of the first verb in this verse is save; after that deliver, preserve, avenge, rescue, help.”
Spurgeon:“A short, but sweet, but suggestive, seasonable, and serviceable Prayer; a kind of Angel’s sword, to be turned every way and to be used on all occasions.”
David’s cry “Help LORD” is the universal cry and the timeless plea for God’s Mercy against treachery on every side. David is under great pressure. He is burdened with the decline of Godly and Faithful men – “The Godly man ceases……the Faithful failed” (Psalm 12:1a). “Help LORD” has been the lament of Saints throughout the Ages:
Apostle Paul states: “This you know that all they which are in Asia be turned away from me” (2Timothy 1:15, KJV).
Elijah felt it keenly too, and cried: “I, even I only, am left” (1Kings 19:14, KJV).
However, there can never be, in any dispensation, a complete and utter failure of testimony, for God never leaves Himself without Faithful Witnesses.
Story: On the 16th day of August 1593, “the Tobie, of London, a ship of 250 tonnes, manned with fifty men, set sail from Blackwall.” The ship was cast ashore on the Barbary coast and broke up so fast that there was no time to make a raft. Climbing up into the shrouds the Crew hung there for a time. “But seeing nothing but present death approach, we commended ourselves unto the LORD, and began with doleful tune and heavy hearts to sing 12 Psalm: ‘Help, LORD, for Good and Godly Men’ – Howbeit, before we had finished four Verses, the Waves of the Sea had stopped the breathes of most of our men……And only Twelve, by God’s Providence, partly by swimming and other meanes of chests, got on shore, which was about a quarter of a mile from the wreck of the Ship” (W. Graham Scroggie, “A Guide To The Psalms,” Kregel Publications, pgs.92-93).
1.2 The Words of the Wicked
Psalm 12:2,3b (KJV) “They speak vanity everyone with his neighbour; with flattering lips and with a double heart do they speak……And the tongue that speaks proud things.” The Righteous Person is not surrounded by upright and trustworthy People, but by People who use words not to advance truth but to advance their own evil ends. The Wicked Person does three things:
1.2.1 Speaks Vanity
Psalm 12:2a (KJV) “They speak vanity {pride} everyone with his neighbour.” – The word “vanity” is the most embracing expression for the misuse of words. Vanity = Falsehood or distortion of truth, empty and useless words.
The Hebrew word, while it includes lie, means “emptiness,” thus also including the additional ideas of insincerity and irresponsibility (Derek Kidner: “An Introduction and Commentary on Books I & II of the Psalm,” London: Inter-Vasity, 1973, pg.75). It is insincerity with which the Wicked converses with each other. Thus, compliments and fawning congratulations are hateful to honest men.
1.2.2 Flatters
Psalm 12:2b (KJV) “With flattering lips.” – Flattery goes a step beyond mere emptiness (“vanity”) because it contains the additional elements of a corrupt or an evil motive.The Hebrew word “flattery” means “smooth,”and there is much smooth talk about us:
Flattery is smooth talk, which is glib, facile, false pleasing, and deadly.
Flattery is not communication, it is manipulation.
Flattery is treachery in disguise.
Flattery plays on the ego and especially influences the Person who wants to appear important (Jude 11). It is universal among the Wicked, this hypocrisy of flattering with the lips:
There have been Periods of History when flattering speech has been developed to a high degree, as in Diplomatic or Courtly Language.
King Solomon must have endured a great deal of it at his Court, because the Book of Proverbs, which he wrote, warns often against flattery (Proverbs 26:28; Proverbs 28:23; Proverbs 29:5; etc).
Daniel says that flattery will be a tool of that Wicked World Ruler (Antichrist) who will arise at the Last Day (Daniel 11:32).
Jude links flattery to the ways of the ungodly who will be condemned in God’s Final Judgement (Jude 16).
The Person who flatters with his lips, beguiling, and cozening (flatter to cheat) his Victims to get them completely into his Power with adverse result:
Proverbs 26:28b (NIV) “A flattering mouth works ruin.”
Proverbs 28:23 (NIV) “He who rebukes a man will in the end gain more favour than he who has a flattering tongue.”
Flattery plays on the ego and especially influences the Person who wants to appear important (Jude 11).
1.2.3 Deceive (“Double-Heart”)
Psalm 12:2c (KJV) “And with a double heart do they speak.” – The Hebrew text is idiomatic at this point, for it says literally, “they speak with a heart and a heart” (“double heart”):
It is Hebrew way of describing double-talk or, as we would say, “talking out of both sides of our mouths.”
It is using a word that means one thing to advance something that is its exact opposite.
The Wicked with one heart, fauns, and flatters, saying things which might please, with another heart the Wicked harbours mischievous thoughts and intents. It is duplicity, which is the divided heart (literally, “a heart and a heart”).
The Wicked Person has “two hearts,” one speaks smooth words and the other to imagine mischief! The Chinese considers the Person with “two hearts” to be a very base Individual because he believes one thing with his heart but says another with his mouth.
In the secular, artificial evasive language is called “double-speak” (William Lutz (1989) and “The New Double-Speak” (1996), both published by Harper Collins):
What was once called “Home Economics” is now “The College of Applied Life Science.”
In Tucson, Arizona, potholes are no more because they are now known as “pavement deficiencies.”
In Politics, new taxes are “revenue enhancements.”
In military jargon, “retreat” is “back-loading of augmentation personnel.
If, while Soldiers are “back-loading,” and got shot, the bullet hole is “a ballistically induced aperture in the subcutaneous environment.”
“Double-speak” is catching on and is popular in almost every area of human life is evidence that language and communication are in serious trouble. Our ability to speak and write words is God’s Precious Gift, and Psalm 12 deals with the right and wrong use of “that Gift.”
Psalm 11:7 “For the LORD is Righteous, He loves Righteousness; His Countenance does behold the upright.” – Psalm 11:7 serves as the triumphant conclusion to Psalm11, emphasizing God’s Righteousness, His Loves for Righteousness, and His ultimate blessing of the Upright (Righteous), in the three main statements in Psalm 11:7
1.7.1 God is Righteous
Psalm 11:7a “For the LORD is Righteous.” – Psalm 11:7a affirms God’s Inherent Righteousness, emphasizing that He (God) is the Embodiment of His (God’s) Perfect Justice and Morality, and Integrity.
The Hebrew word for “righteous (tzaddiq)” highlights God’s unwavering commitment to Justice and Righteousness. This affirmation serves as the foundation for the rest of Psalm 11:7, emphasising that:
God’s Actions are guided by Righteousness: As the Righteous God, His decisions, judgments, and actions are always motivated by the desire to uphold justice and righteousness.
God’s Character is rooted in Righteousness: The LORD’s Righteousness is not just an Attribute, but an Essential Aspect of God’s Character, defining who He is and how He relates to Humanity.
God’s People can trust in His Righteousness: This affirmation encourages Believers to trust in God’s Righteousness, knowing that He will always act justly and uprightly, even when circumstances seem uncertain or chaotic.
The Characteristics of Righteousness in Psalm 11:7 is beautifully described as God’s Love for Righteousness and His Delight in the Upright (Righteous). In Psalm 11:7, Righteousness is portrayed as the fundamental aspect of God’s Nature, and He loves those who reflect this righteousness in their lives.
In Psalm 11:7, we see that God’s Righteousness is not just the theoretical concept, but He (God) is living, breathing reality that guides His (God’s) Interactions with Humanity. He (God) Loves righteous deeds, and those who walk uprightly will behold His (God’s) Face, experiencing His Presence, Favor, and Blessing. The Characteristics of Righteousness highlighted in Psalm 11:7 include:
God’s Love for Righteousness: God delights in righteousness and loves those who reflect this righteousness in their lives.
Upright Living: The Upright (Righteous) will behold God’s Face, experiencing His Presence, Favour, and Blessing.
Righteous Deeds: God loves righteous deeds, and those who walk in righteousness will be blessed.
God’s Presence and Favour: The Upright (Righteous) will experience God’s Presence, Favour, and Blessing, beholding His (God’s) Face.
Overall, Psalm 11:7 presents the beautiful picture of God’s Righteousness and His Love for those who walk in righteousness.
Psalm 11:7a “For the LORD is Righteous,” is a Powerful Affirmation that reminds the Believers that:
Righteousness is the Foundation of God’s Throne: Psalm 89:14 says, “Righteousness and Justice are the foundation of Your throne.” This emphasises that God’s Rule is rooted in Righteousness.
God’s Righteousness is the Believers’ Hope: As Believers, we can trust in God’s Righteousness, knowing that He will ultimately vindicate the Righteous and Judge the Wicked.
Believers should strive to reflect God’s Righteousness: Recognising God’s Inherent Righteousness should motivate the Believers to pursue righteous lives, striving to reflect God’s Character in our thoughts, words, and actions.
1.7.2 God loves Righteousness
God Loves Righteousness – Psalm 11:7b “He (God) loves Righteousness.” – Psalm 11:7b highlights God’s deep affection for Righteousness, underscoring His desire to see justice, morality, and uprightness prevail. Psalm 11:7b is also a beautiful expression of God’s Heart. The Hebrew word for “loves (aheb)” emphasises God’s strong emotional attachment to Righteousness. Psalm 11:7b’s Statement emphasises that:
God Delights in Righteousness: God takes pleasure in righteousness, not just as a moral virtue, but as the reflection of His (God’s) own Character.
Righteousness is Precious to God: God values righteousness highly, and it is precious to Him.
God’s Love for Righteousness Motivates His Actions: God’s love for righteousness drives His decisions, judgments, and actions, ensuring that justice and morality are upheld.
Psalm 11:7b ““He (God) loves Righteousness,” is the beautiful expression of God’s Heart, reminding the Believers that:
Believers should strive to reflect God’s Love for Righteousness: As Believers, we should seek to reflect God’s Character, including His Love for rRghteousness, in our thoughts, words, and actions.
God’s Love for Righteousness is our Security: Knowing that God Loves Righteousness, provides the Believers with Security and Confidence, as we trust that He will always act justly and uprightly.
Believers can trust God’s Judgments: Because God Loves Righteousness, Believers can trust that His Judgments are fair, just, and motivated by the desire to uphold righteousness.
1.7.3 God rewards the Righteous
Psalm 11:7c “His (God’s) Countenance does behold the Upright.” – Psalm 11:7c, affirms God’s Assuring Promise, the beautiful conclusion to Psalm 11, emphasising the intimate relationship between God and the Upright Believer. This Final Statement of Psalm 11:7c promises that the “Upright Believers,” those who have maintained their integrity and righteousness, will ultimately behold God’s Face. Psalm 11:7c Symbolises:
Intimacy with God.
Favour and Blessing from God.
Eternal Life and Communion with God
First, Psalm 11:7c “His (God’s) Countenance does behold the Upright,” a glorious conclusion, reminds the Believers that:
God’s Righteousness is the Believers’ Hope: As Believers, we can trust in God’s Righteousness, knowing that He will ultimately vindicate the Righteous (Upright) and judge the Wicked.
Righteousness is the Path to Intimacy with God: Believers, by living upright lives, we can cultivate a deeper intimacy with God, beholding His Face and experiencing His Favour and Blessing.
God’s Love for Righteousness is the Believers’ Motivation: Believers, recognising God’s deep affection for Righteousness (Uprightness) should be motivated the believers to pursue righteous lives, striving to reflect God’s Character in our thoughts, words, and actions.
Righteous Living of the Believers have their Rewards: As Believers, we can trust that our righteous living will be rewarded with God’s Favour, Approval, and Presence.
Believers can approach God with Confidence: Knowing that God’s Countenance beholds the Upright Believers, we can approach Him with confidence, trusting in His Love, Care, and Guidance.
God’s Presence is the Believers’ Blessing: The Promise of Psalm 11:7c “His (God’s) Countenance does behold the Upright,” of beholding God’s Countenance is the reminder that His Presence is the Believers’ Blessing, and that the Believers should strive to cultivate a deeper intimacy with Him.
Second, the Hebrew Word for “Countenance (Panim)” refers to God’s Face and His Presence. God’s Assuring Promise in Psalm 11:7c, highlights several encouraging truths to the Believers:
God’s Favour Rests on the Upright: The Phrase “His (God’s) Countenance does behold,” implies God’s favour, approval, and delight in the Upright Believer.
The Upright Believer has access to God’s Presence: Psalm 11:7c “His (God’s) Countenance does behold the Upright (Believer),” suggests that the Upright (Believer) has the special privilege of being in God’s Presence, beholding His Countenance (Face).
God Watches over the Upright Believer with Care: The Assurance of God’s Countenance (Face) beholding the Upright Believer implies the sense of Watchful Care, Protection, and Guidance.
1.8 Full Complete Righteousness
“For the LORD is Righteous, He loves Righteousness; His Countenance does behold the upright (Righteous).” In Psalm 11:7, the term “Righteousness,” is mentioned three times.
First,the Hebrew word for “righteousness” in Psalm 11:7 is in the plural form (tzaddiqot), which emphasizes “Full, Complete Righteousness” or “Righteousness in all its Aspects.” – Using the plural form highlights the Comprehensive Nature of God’s Righteousness, encompassing:
Moral Righteousness: God’s Righteous Character, which is “the Standard” for all morality.
Justice: God’s Righteous Judgment, which upholds Justice and Equity.
Faithfulness: God’s Righteous Faithfulness, which ensures His (God’s) Covenant Promises are fulfilled.
Integrity: God’s Righteous Integrity, which is unwavering and uncompromising.
Second, Psalm 11:7, the plural form of “Righteousness” in Psalm 11:7 underscores the richness and depth of God’s Righteous Character, reminding the Believers that:
God’s righteousness is Multifaceted: God’s Righteousness encompasses various aspects, including “Moral Righteousness, Justice, Faithfulness, and Integrity.”
God’s Righteousness is Perfect: The plural form of “God’s Righteousness,” emphasizes the Completeness and Perfection of God’s Righteousness.
Believers should strive for Comprehensive Righteousness: As Believers, we should aim to reflect God’s Comprehensive Righteousness in our lives, pursuing “Moral Righteousness, Justice, Faithfulness, and Integrity.”
1.9 Psalm 11, the Golden Utterance
Psalm 11 is often called “the Golden Utterance,” because of its rich content profound insights, and beautiful language. The reasons are:
Rich Theology: Psalm 11 presents “the rich and nuance (distinctive) understanding” of God’s Character, emphasizing His Righteousness, Justice, and Sovereignty.
Profundity (Wisdom) of Insight: Psalm 11 offers profound insights into the Human Condition, the Nature of Evil, and the ultimate Triumph of God’s Righteousness.
Beautiful Language: Psalm 11 is renowned for its beautiful and expressive language, with vivid imagery and powerful metaphors that convey the depths of Human Emotion and the Majesty of God.
Universal Relevance: Psalm 11, despite being written in the specific historical and cultural context, Psalm 11 addresses universal themes and concerns that remain relevant to People across cultures and centuries.
Inspiration and Comfort: Psalm 11 has inspired and comforted countless Believers throughout history, offering reassurance of God’s Presence, Protection, and Ultimate Triumph over Evil.
Psalm 11 is termed “Golden Utterance” captures the essence of the teachings in Psalm 11, conveying its value, beauty, and enduring significance.
1.10 The Summary of Psalms 11
What the Believers do when the Foundations are being destroyed (Psalm 11:3)? Psalm 11 Answers this question by giving us another Foundation:
Trust in the LORD (Psalm 11:1a).
Makes God our Security, our Refuge (Psalm 11:1b).
Knows that God Inhabits Eternity and Reigns over the Chaos of this World (Psalm 11:4).
God’s Throne is in Heaven (Psalm 11:4).
God’s Moral Order and Kingdom Transcend this World and cannot be overthrown (Psalm 11:7).
God is the Just Judge who tries all hearts and hates “the Wicked and men of violence” (Psalm 11:5b).
Wicked Men will know God’s Wrath (Psalm 11:5b, 6) whereas Righteous Men His (God’s) Presence (Psalm 11:5a).
God’s Character is Righteous, and it will be made known (Psalm 11:7).
Revival always comes with the deep conviction of sin, repentance, and the consequence call to righteousness – 2Corithians 5:21 “For He (the Father) hath made Him (Jesus), who knew no sin, to be sin for us, that we might be made the righteousness of God in Him (Jesus).” Hundreds of thousands in Cities across the Country came to accept Jesus as their Lord and Personal Saviour through Charles Finney’s Ministry.
1.11 The Review of Psalms 11:7 is called “the Golden Utterance”
Psalm 11 ends, as it began, with the LORD, whose Character as Righteous Answers all “the Fear” of Psalm 11:3 “If the Foundation be destroyed, what can the Righteous do?”
God’s Character is demonstrated – “He is Righteous” (Psalm 11:7a). It is because “the LORD is Righteous,” that the Wicked are Judged (Psalm 11:5b).
God Approves of “the Righteous Deeds” (Psalm 11:7b “He (God) Loves Righteousness”). Because the LORD is Righteous (Psalm 11:7a), “He (God) Loves Righteousness.” (Psalm 11:7b). The word “Righteousness” is the plural form, signifying “Full, Complete Righteousness.”
God’s Reward towards the Righteous – Psalm 11:4b, 7c “His (God’s) eyes test the sons of men…..His (God’s) Countenance beholds the Upright (Righteous).”
To “See the Face” means to have access to the Person, such as “to see the King’s Face” (2Samuel 14:24).
This was the ultimate desire of the Old Testament Saints: “To see God Face to Face.”
For God to turn His Face Away is to reject the Person, but for Him to look upon the Believers with delight means He is going to bless us (Numbers 6:22-27).
The Foundation of the Righteous is none other than God’s Character/Nature and will: what He is and what He loves (Psalm 11:7).
Uprightness – If the first description: Psalm 11:7a “For the Righteous LORD loves Righteousness,” shows the Believer’s privileged Position, the statement that followed: “His (God’s) Countenance does behold the Upright,” shows where David’s (or the Righteous Person’s) heart should be.
Refuge – God as “Refuge” may be sought from motives that are all too self-regarding; but to “Behold His (God’s) Face” is the objective in which only love has any interest. David knew the experience of seeing God with the inward eye in Worship (Psalm 27:4; Psalm 63:2).
The Righteous Person is beloved of the LORD and His (God’s) Favour is ever toward him. Thus, we see that the end of David was good, but Saul’s end was terrible (1Samuel 31). Let us never be weary of well doing (Galatians 6:9), for there is a reward to the Righteous and the Wicked will be recompensed according to his ways.
1.12 The Gospel Songs
Several Gospel Songs echo this Hope of Psalm 11:7. Carrie E. Breck (1855-1934) wrote one entitled “Face to Face.” Another by Charles H. Gabriel (1856-1932) includes the lines: “When by His grace I shall look on His face, that will be glory, be glory for me.”
“Face to Face” by Carrie E. Breck: This Hymn captures the longing to behold God’s Face, just as Psalm 11:7 Promises. The Song’s title and lyrics reflect the deep desire to experience intimate Fellowship with God.
Charles H. Gabriel’s Hymn: “When by His Grace I shall look on His Face, that will be Glory, be Glory for me,” beautifully express the hope of beholding God’s Face. This Hymn emphasizes that this experience will be the ultimate Glory and Joy for the Believer.
These Gospel Songs and Hymns demonstrate how Psalm 11:7 has inspired Generations of Believers to look forward to the Hope of beholding God’s Face. This Promise has become the Powerful Motivator for Believers to pursue Righteousness, trust in God’s Sovereignty, and eagerly anticipate the ultimate Reward of Eternal Fellowship with Him (God).
Psalm 11:5“The LORD tries (tested) the Righteous; but the Wicked and him who loves violence His (God’s) soul hates.” Quoting the words of Psalm 11:4a “The LORD is in His Holy Temple,” later of crisis, Habakkuk 2:20 underlined their awesomeness with its admonition, “Let all the Earth keep Silence.” This important understanding of looking to God, as David did, involved David’s (and the Believers’) Life, looking to God:
1.5.1 God Examines
1.God Examines – Psalm 11:5a“The LORD tried (tested) the Righteous.” – God examines the Righteous – The term “examines (tried, tested)” (bahan) in Psalm 11:5a is the same word as in Psalm 11:4b “His (God’s) Eyes examine them.” – Psalm 11:5a affirms of God’s Refining Process for the Righteous, highlights several important Aspects of God’s relationship with the Righteous:
God’s Testing is not Punishment: The Hebrew word “tries” or “tests” (bachan), implies the Refining Process, not Punishment.
God’s Testing is meant to Purify and Strengthen the Righteous.
God’s Testing is for Refinement: Just as silver and gold are refined in fire, God tests the Righteous to refine their Faith, Character, and Obedience (Psalm 66:10; Isaiah 48:10).
God’s Testing is not Arbitrary: God’s Testing is not random or capricious. God has the purpose in testing the Righteous, which is to strengthen their trust in Him and to prepare them for greater responsibilities and blessings.
God’s Testing is the Demonstration of His Love: The fact that God tests the Righteous demonstrates His Love and Concern for our spiritual well-being. He (God) desires to ensure that we are genuine, faithful, and committed to Him.
Craigie states: “The testing of the Righteous (Psalm 11:5), though it might involve great hardship, would culminate in purity and the removal of dross” (P.C. Craigie, Psalm 1-50, Vol.9 of the “World Biblical Commentary,” (Waco: Word, 1985).
Spurgeon thinks the same, when he writes that God “Refines (the Righteous) with afflictions” (C.H. Spurgeon, “The Treasury of David,” Vol.1a, Psalms 1-26 (Grand Rapids: Zondervan, 1968).
Psalm 11:5a “The LORD tried (tested) the Righteous,” reminds the Believers that God’s Testing has ultimate Purposes:
Testing is the Normal part of the Christian Life: Believers, as followers of Christ, we can expect to face trials and testing, which are opportunities for growth and refinement.
God’s Testing is always Redemptive: Even in the midst of trials, God’s ultimate goal is to redeem, restore, and mature the Believers (Revelation 21:7).
Believers must trust God’s Sovereignty: When facing testing, the Believers must trust that God is in control and that His Purposes are always good, even if we do not understand them.
1.5.2 – Test (Hebrew)
The Hebrew word for “test” or “examine” in Psalm 11:4c and Psalm 11:5a has different connotations, although the same root word (bachan) is used.
Psalm 11:4c: “His eyelids test (bachan) the children of men.” In Psalm 11:4c, the term “test” (bachan) implies the sense of: “Examination, Inspection, Scrutiny.” God’s eyelids are metaphorically searching and examining Humanity, observing their thoughts, words, and actions.
Psalm 11:5a: “The LORD tries (bachan) the Righteous.” In Psalm 11:5a, the same word “tries,” or “tests” (bachan) has a slightly different connotation, implying: “Refining, Purifying, Proving.”
God, in Psalm 11:5a, is refining and purifying the Righteous, testing their Faith, and Proving their Character. While the same Hebrew word is used in Psalm 11:4c and Psalm 11:5a, the context and connotation differ. In Psalm 11:4c, the focus is on God’s Examination of Humanity, whereas in Psalm 11:5a, the emphasis is on God’s Refining Process on the Righteous.
The repetition of “test……tests” in Psalm 11:4c and Psalm 11:5a reveals that the Initiative is the LORD’s even before the decisive moment of Psalm 11:6. God’s Stillness is not Inertia but Concentration, and His (God’s) Patience gives opportunity to both Righteous and Wicked to show what they are made of.
1.5.3 God Hates Wickedness
Psalm 11:5b “But the Wicked and him who loves violence His (God’s) Soul hates.” – Psalm 11:5b is God’s affirmation that He hates Wickedness, highlights several important truths:
God’s Hatred for Wickedness: The Hebrew word for “hates” (sane’) emphasizes God’s intense dislike for Wickedness and those who practice it.
The Wicked and Violence: Psalm 11:5b specifically mentions two Groups:“The Wicked and Those (the People) who love violence.” This emphasizes God’s Opposition to all forms of evil, including violence and injustice.
God’s Emotional Response: The Phrase “His (God’s) Soul Hates,” suggests that God’s hatred for “Wickedness and Those (the People) who love violence” is not just the intellectual or judicial response, but also an emotional one. God is deeply grieved and offended by Wickedness, and Those (the People) who love violence.
Contrast with God’s Love for the Righteous: Psalm 11:5b contrasts with Psalm 11:4c which describes God’s Refining Process for the Righteous.
This highlights the great difference between God’s Attitude towards the Righteous and towards the Wicked.
God is Opposed to all forms of Wickedness: Believers must not underestimate God’s hatred for evil and injustice.
Violence and Wickedness have Consequences: Those who engage in Wickedness and Violence will face God’s Judgment and Wrath.
God’s Love (Psalm 11:4c) and Hatred (Psalm 11:5b) are not emotional whims: God’s emotional responses are rooted in His Holy and Just Nature and are not capricious or arbitrary.
Psalm 11:5b “But the Wicked and him who loves violence His (God’s) Soul hates.” This Powerful Declaration of God’s Hatred for “Wickedness and Those (the People) who love violence,” should motivate us to:
Pursue Righteousness and Justice: Believers, as Followers of Jesus Christ, must strive to live righteous lives, promoting justice and opposing wickedness.
Avoid Wickedness and Violence: Believers must shun all forms of evil, recognizing that God hates Wickedness and will judge those who practice it.
The Summary of Psalm 11:5 “The LORD tries (tested) the Righteous; but the Wicked and him who loves violence His (God’s) soul hates.” Psalm 11:5 is the powerful affirmation of God’s Justice and Righteousness. Psalm 11:5 teaches the Believers several important truths:
God Tests the Righteous: The LORD examines and proves the Righteous, refining their faith and character through trials and challenges.
God Hates Wickedness: Psalm 11:5 clearly states that God’s Soul hates the Wicked and Those (the People) who love violence. This emphasizes God’s intense dislike for evil and injustice.
God Distinguishes between the Righteous and the Wicked: Psalm 11:5 highlights the distinction between those who follow God (the Righteous) and those who reject Him (the Wicked and Those {the People} who love violence).
God’s Justice is Certain: Although the Wicked and Those (the People) who love violence may seem to prosper, temporarily, God’s Justice will ultimately prevail. The Wicked will face God’s Judgment, while the Righteous will be vindicated.
God is Just: God will not tolerate wickedness forever and will ultimately judge those who persist in evil.
God is Righteous: God loves righteousness and hates wickedness, ensuring that justice will be served.
The Believers must choose Righteousness: As Believers, we must strive to live righteous lives, trusting in God’s Justice and Righteousness.
Psalm 11:5 is the powerful teaching encourages Believers to trust in God’s Sovereignty, Justice, and Righteousness, even in the face of evil and injustice. God Purifies the Righteous in “the Furnace of Affliction.” Job went through “the Furnace of Affliction” and was not found wanting. God hates the Wicked and the Person who loves violence.
1.6 God Prepares
Psalm 11:6 “Upon the Wicked He (God) shall rain snares (coals), fire and brimstone, and a horrible (burning wind) tempest (wind); this shall be the Portion of their Cup.” – Psalm 11:6 is God’s Powerful Declaration of His Judgement on “the Wicked and Those (People) who love violence” (Psalm 11:5b). David uses four Images to describe God’s Judgement that God has prepared for the Wicked:
1.6.1 Snares (Coals)
Psalm 11:6a “Upon the Wicked He (God) shall rain snares (coals), fire and brimstone.” – By “snares (coals)” are meant any difficulties or troubles in which wicked men are entangled by the action of Divine Providence. The term “Snares or Coals,” (Psalm 11:6a) is the Hebrew word “Pachim,” imply difficulties, troubles, or entanglements.
In the context of Psalm 11:6a, “Snares (Coals)” might suggest that the Wicked are entangled in their own wickedness, and that God’s Judgment is the form of Divine Providence, where the Wicked are caught in the consequences of their own actions. This interpretation is supported by other biblical passages, such as:
Psalm 7:15-16, where the Wicked are described as falling into their own traps.
Psalm 9:15-16, where the Wicked are caught in their own snares.
Proverbs 5:22, where the Wicked are described as being held captive by their own iniquities
This understanding highlights the teaching that God’s Judgment is not always the direct, external punishment, but can also be the form of Divine Providence, where the Wicked reap the consequences of their own actions. This insight adds depth to our understanding of Psalm 11:6a, emphasizing the complex and nuanced Nature of God’s Judgment.
1.6.2 Fire and Brimstone
Psalm 11:6b “Upon the Wicked He (God) shall rain snares (coals), fire and brimstone.”
– First,Psalm 11:6a describes God’s Judgement on the Wicked as “fire and brimstone,” which is often associated with God’s Wrath and Punishment. The Phrase: “Fire and brimstone” is also mentioned in other biblical passages:
Genesis 19:24 (Destruction of Sodom and Gomorrah).
Deuteronomy 29:23 (Judgment on Israel’s Disobedience).
Isaiah 30:33 (Judgment on Assyria).
Revelation 20:10 (Final judgment on Satan and the Wicked).
In Psalm 11:6a, the Phrase “Fire and brimstone,” is preceded by “He (God) shall rain snares (coals),” which adds to the intensity of God’s Judgment. The image of fire and brimstone raining down on the Wicked emphasizes the Severity and Totality of God’s Judgment. Psalm 11:6 reminds us that God’s Judgment on the Wicked is:
Severe: God’s Judgment is intense and overwhelming, like the rain of fire and brimstone.
Total: God’s Judgment is not limited, but rather encompasses the entire being of the Wicked.
Eternal: Although not explicitly stated in Psalm 11:6, nevertheless, the biblical concept of God’s Judgment often implies Eternal Consequences.
– Second, Psalm 11:6a “Upon the Wicked He (God) shall rain snares (coals), fire and brimstone,” is the firm reminder to the Believers to:
Fear God’s Judgment: Believers should recognize the Severity of God’s Judgment, and thus, inspire the healthy Fear of God.
Seek Righteousness: Believers should strive to live righteous lives, avoiding wickedness and seeking God’s Mercy and Forgiveness.
Trust in God’s Justice: Although God’s Judgment may seem severe, we can trust that His Justice is fair, righteous, and motivated by His (God’s) love for righteousness and hatred for wickedness.
God’s Judgement is with Great Severity (Revelation 16:8).
The Wicked shall be judged by the Lord in the “Lake of Fire and Brimstone,” whose Names are not found in “the Lamb’s Book of Life” (Revelation 20:15).
1.6.3 The Scorching Wind
Psalm 11:6c “And a horrible (burning wind) tempest (wind).”
– First, Psalm 11:6b gives the vivid and intense image of “the scorching wind, a burning tempest,” as part of God’s Judgement on the Wicked.
The Hebrew Phrase “Ruach zil’aphot” is translated as “the burning wind” or “the scorching blast.” This Phrase: “And a horrible (burning wind) tempest (wind),” paints the picture of the fierce, intense wind that brings destruction and desolation.
The term “Zil’aphot” is particularly interesting, as it is derived from the root word “zalaf,” which means “to scorch” or “to burn.” This emphasizes the intense heat and destructive power of the wind.
– Second, David uses the image of “the storm” in Psalm 18:4-19 to describe his deliverance from his Enemies and King Saul. In Psalm 18:4-19, David vividly portrays the turmoil and chaos he faced, using imagery from nature, including:
Waves of Death: David describes the cords of death entangling him, like powerful waves (Psalm 18:4-5).
Stormy Waters: David pictures himself being swept away by stormy waters, symbolizing the overwhelming forces of his enemies (Psalm 18:4, 16).
Thunder and Lightning: David describes the LORD’s Voice as thunder, shaking the earth, and His lightning bolts scattering his enemies (Psalm 18:13-14).
Whirlwind: David portrays the LORD riding on the whirlwind, rescuing him (David) from his Enemies (Psalm 18:10).
Convey the Intensity of David’s Distress: The turbulent, chaotic images emphasize the severity of David’s situation.
Highlight God’s Power and Deliverance: The storm imagery also underscores the LORD’s mighty intervention, rescuing David from his Enemies.
Emphasize God’s Presence and Control: David’s use of storm imagery reminds the Believers that God is present and in control, even in the midst of turmoil.
By using the storm imagery, David creates the powerful and memorable portrait of his deliverance, emphasizing God’s Majesty, Power, and Faithfulness.
– Third, The Description in Psalm 11:6c “And a horrible (burning wind) tempest (wind),” is the image of the scorching wind serves to:
Emphasize God’s Judgment: The “burning wind” represents the intensity and severity of God’s Judgment on the Wicked.
Illustrate the Consequences of Wickedness: The “scorching wind” can be seen as the metaphor for the devastating consequences of Wickedness.
Highlight God’s Power and Authority: The image of “the burning wind” demonstrates God’s Limitless Power and Authority, reminding the Believers that He (God) is the Sovereign Judge of All.
–Fourth, Psalm 11:6c “And a horrible (burning wind) tempest (wind),” vivid imagery should inspire the Believers to:
Fear (Reverence) God’s Judgment: Recognizing the intensity of God’s Judgment should motivate the Believers to live righteous lives and avoid wickedness.
Seek Refuge in God: In the face of God’s Judgment on the Wicked, the Believers should seek refuge in Him (God), trusting in His Mercy and Forgiveness.
Praise God’s Power and Authority: This image of Psalm 11:6b “And a horrible (burning wind) tempest (wind),” of the scorching wind should inspire the Believers to worship and praise God, acknowledging His Sovereignty and Power over all Creation.
1.6.4 Poisonous Portion
Psalm 11:6d “This shall be the Portion of their Cup.” – Psalm 11:6d, is the poignant (moving) conclusion of God’s Judgement on the Wicked – Psalm 11:6d serves as the Summary Statement, emphasizing God’s Judgments described in:
Psalm 11:6a (“Wicked Ensnares himself).
Psalm 11:6b (“Fire and Brimstones”).
Psalm 11:6c (“Scorching Wind and Storms”).
The Wicked will be the allotted portion or inheritance. The word “Cup” (kos) is the metaphor for the fate or destiny that God allots to Individuals or Nations.
In this context, “the Cup” represents the Wicked’s just reward for their actions. Psalm 11:6d “This shall be the Portion of their Cup,” highlights several important truths:
The Wicked will reap what they Sow: The portion of their “Cup” represents the consequences of their Wicked Actions.
God’s Judgment is Fair and Just: The idea of “the Portion” or “Inheritance” implies that God’s Judgment is not arbitrary, but rather a fair and just response to the Wicked’s Actions.
The Wicked will face Eternal Consequences: Although not explicitly stated in Psalm 11:6, the biblical concept of God’s Judgment often implies Eternal Consequences (Revelation 20:15).
David saw the image is that of “A poisonous portion in a cup” (Psalm 11:6d) is often a picture of God’s Judgement (Psalm 75:8; Isaiah 51:17,22; Jeremiah 25:15-17; Ezekiel 38:22; Revelation 14:10; Revelation 16:19; Revelation 18:6). The Wicked may be preparing to shoot at the Righteous from the shadows. But God protects the Righteous, and in the end the Wicked will themselves be shot at and destroyed.
Psalm 11:6“Upon the Wicked He (God) shall rain snares (coals), fire and brimstone, and a horrible (burning wind) tempest (wind); this shall be the Portion of their Cup.” This poignant (moving) conclusion should motivate the Believer to:
Fear God’s Judgment: Recognizing the Severity of God’s Judgment should inspire a healthy fear of God.
Seek Righteousness: Believers should strive to live righteous lives, avoiding wickedness and seeking God’s Mercy and Forgiveness.
Trust in God’s Justice: Although God’s Judgment may seem severe, we can trust that His justice is fair, righteous, and motivated by His love for righteousness and hatred for wickedness.
Morning Dew . Life 