The Bible Study Hour

Guest (Male): Words are important. Words matter. They can be used to build up or to tear down. Words can be a blessing or a curse. Today on the Bible Study Hour with Dr. James Boice, we'll listen to Psalm 12 as David pleads with God to deal with those around him who use their words to boast, lie, cheat, distort, and destroy the truth.

Welcome to the Bible Study Hour, a radio and internet broadcast with Dr. James Boice, preparing you to think and act biblically. In Psalm 12, David feels alone, surrounded by wicked words and evil talk. Let's listen together as David contrasts the deceptive words of the wicked with the true, enduring, and powerful words of God. If you're following along in your Bible, turn to Psalm 12, verses 1 through 8.

Dr. James Boice: We're studying Psalm 12, so I invite you to look that up in your Bible. It's a short psalm, and yet one we should look at very carefully. Psalm 12 is about words, about two different uses of words: the use of words by the wicked who use them to oppress, cheat, deceive other people, and about God's use of words.

God uses words to bless us and to provide us with a firm foundation on which to build. One way of talking about it is to say the Psalm is about the abuse and the proper use of human speech. The principle involved is a simple one: the higher and the finer a thing is, the more subject it is to abuse. Love is one of the highest emotions and qualities we know, but we're well aware how love can be abused, and it's the same way with words.

In the mouth of Winston Churchill or an Abraham Lincoln or another leading politician, words can be used to elevate a people and to lift them to moments of greatness. But in the mouth of someone like Adolf Hitler, words can be used to catapult an entire nation into the most destructive war.

We have to be on guard against words because words are both our glory, being able to speak, we're able to speak the words of God after Him, and words are also our shame. Now, this is not the first time in the Psalms we've come across this idea. As a matter of fact, it's possible to regard Psalm 12 as a commentary upon things the Psalmist has said in the preceding two Psalms.

In the tenth Psalm, for example, he was describing the wicked at great length, and one of the qualities of the weakness is that they misuse words. He said when he was describing them that they use words to boast, they boast of the cravings of their heart, they use words to sneer, they sneer at all their enemies.

And then after he's described that for a little while, he quotes something that goes like this: "His mouth is full of curses and lies and threats; trouble and evil are under his tongue." All of that having to do with speech is so powerful that the Apostle Paul alludes to that in the third chapter of Romans when he's summing up what he saw to be the characteristics of the wicked in his day. Psalm 12 is now elaborating upon this a little bit.

Same thing is true of Psalm 11, though it's not quite as prominent there as in the preceding Psalm. There the people that surround him are giving him bad advice. They say, "Look, you can't trust God in these circumstances. If you're wise, you'll flee, you'll get out of Jerusalem, you'll hide in the mountains; maybe you'll be safe there."

He recognizes that for what it is; it's false counsel. They're saying, "When the foundations are being destroyed, what can the righteous do?" meaning there's nothing they can do, they have to flee. Now what David does do in that Psalm is turn to the Lord. It's the way Psalm 11 moves, and what he does in Psalm 11 is precisely what he does in Psalm 12. The situation is the same: he's surrounded by lying persons, but the Psalm begins here with him calling upon the Lord.

The first lines of the Psalm say, "Help, Lord, for the godly are no more; the faithful have vanished from among men." Now, is that an extreme statement? It may be. It does remind us of what Elijah said when he had had that great victory on Mount Carmel over the priests of Baal but then had been forced to flee because Ahab had determined to kill him.

He fled into the desert, he was protected by the Lord, obviously exhausted from the ordeal, not only the flight but the stress of standing against all the united power of this ungodly kingdom of his day, and he was so distressed, so downcast that he felt that he was the only one left who was faithful to God in all Israel.

You know what he said? He said, "Take my life; it is better for me to die than to live. They have killed the prophets and I, even I only, am left." Now, he was wrong, of course. God spoke to him to tell him that there were actually 7,000 left. Nevertheless, he felt alone, and that is probably the way David feels as he begins the Psalm. "The godly are no more. I look around, I can't find one," is what he's saying. "The faithful have vanished from among men."

You ever feel that way? Ever feel that you're the only one left? I do at times. My wife always reminds me that she's at least one other, but nevertheless, we do feel that. Sometimes at work, we feel we're alone. You're standing against something that's wrong, and nobody stands with you, nobody wants to be identified with that.

As a matter of fact, not only do they ignore you, they make fun of you because they don't want to be judged by your standard. Sometimes you feel alone in your home; you're misunderstood. Sometimes you feel alone even in church. I know there are people who come and sit and nobody seems to speak to them; they go out, they say, "Even in the church of God, I feel that I am utterly alone."

Well, that's what David felt. As I say, he was probably wrong, certainly Elijah was wrong, and those were worse days than David's; there were 7,000 then, probably in David's time there were many. But he doesn't hesitate to say what he feels. You know, one of the great blessings of the Psalms and lessons of the Psalms is to realize that it is all right to say what you think.

You know, we live in an age in the church where you're supposed to maintain all this kind of high standard of Christian conduct and character and all of that, and if you say what you really feel sometimes, everybody dumps on you because they say, "A Christian doesn't talk like that. A Christian can't feel that way." Well, Christians do feel that way. And one of the lessons of the Psalms is that whether it's right or not, that at least is the way David feels. He feels he's all alone, and he doesn't hesitate to say that.

And not only does he say it openly among other people, he's saying it to God. "Look, Lord, help me! The godly are no more. I look around, I don't see any godly. The faithful have vanished from among men. I look around, I don't see any faithful." Now, God probably's going to say to him, "Now just calm down, there are a few, I'll remind you," you know, but nevertheless, he doesn't hesitate to say it.

He also begins to talk about what's bothering him, and what's bothering him is the words of these people. You know, I said earlier when we were studying the theme in Psalm 10 that we don't like to think very much about words. We say, "Well, words aren't important." One of the lessons of the Psalms, another lesson, is to read through them and find out how often they talk about words, the damaging things words do, how dreadful words can be used.

And David does that here. He uses a number of terms to say what these people who are surrounding him and have eclipsed the godly are doing. First thing he says is that they lie. "Everyone lies to his neighbor." Now, when we use that word "lie," lie to us means something that is a falsehood, that it doesn't correspond to the truth, it isn't reality. The Hebrew term that's used here includes that, but it's actually a broader term. It actually means emptiness.

And so it involves as well as an untruth all kinds of insincerity: empty words. We would say, perhaps, if we used biblical language, "vanity of vanities," that's what the speech that surrounds him is all about; it doesn't mean anything at all.

I think where we see this is in what we call cocktail party conversation. Now, I know none of you know what that is because you don't go to cocktail parties, but that's the kind of conversation where people are chattering away, being friendly, saying all sorts of things, but it does not mean a thing. And David says, "When I look around, that's the kind of things that surround me."

There's a second thing he says: not only does everyone lie, everyone is flattering his neighbor. Now, that's a stage further on and it's worse. Empty conversation is just that; it's empty, it's sort of aimless. You want to say, "Oh, for goodness' sake, stop talking nonsense and say something that means something worthwhile," and that's a proper response.

But flattery isn't like that. Flattery has an evil end in view, it has a bad motive. It wants to deceive somebody, pretend things are good when actually you want to get something out of them or fool them or trick them or pretend something contrary to the truth for your own ends.

Lots said in the Bible about that. I suppose in politics and in courtly situations, you have this kind of speech primarily. I think Solomon must have felt a lot of it in his own day in his own court because when you read the Proverbs, which he wrote, you find him warning again and again in Proverbs about flattery.

I notice that when Daniel speaks about the characteristics of the man of lawlessness that's going to appear at the last day, the one who is generally called the Antichrist somewhere else in the Bible, that one of the things he is said to do is flatter, flatter with the use of words. And Jude, when Jude writes about the ungodly who are going to be judged at the final judgment, says that one of the things they do is use words to flatter.

Well, a lot of people like that. We have a lot of that in our own time. Flattering words are smooth words. A lot of people are using smooth speech, but smooth speech is glib, easy, pleasing, and very deadly. And David says he saw that as well.

There's a third thing he says: not only all these people around him lying and flattering, they're also deceiving by the use of words. Now, here's a case where we really miss a little bit of this because of the translation. It's not a bad translation, of course, deception is exactly what it means. But the actual Hebrew word there is a kind of Hebrew idiom; you can't render it literally in English and make much sense, but I'll give you an idea of it.

It actually says they speak with a heart and a heart. You say, "Well, what does that mean?" Well, it's like saying they're double-tongued. We have an Indian expression, "forked tongue," "speak with forked tongue," or sometimes we say "speaking out of both sides of your mouth."

You say to this person, "Oh, I think so-and-so is nice," you say to this person, "I think so-and-so is awful," you know? Or you say to that person, "I think he's awful," and you say to that person, "I think he's awful." Now, that is speaking with a heart and a heart; it's a way of deceiving. Another way of expressing it is to say that people like this use words to mean the exact opposite.

Or you can put it this way: they try to get something across, but they can't get it across by using the right word, so they use a word that is the exact opposite of it to somehow give it a right connotation and carry it forward on the emotional level with people who, if they only thought about it, would reject it openly.

I suppose the greatest example of that in our day is the way words are being used to build a kind of acceptance of abortion, which would never have existed in an earlier day. In an earlier day, abortions took place, we know that, but those who were involved in the practice or aborted their children knew perfectly well what they were doing.

They might have said, "It's a terrible situation, I don't want to kill my child, but I have to because the consequences if I am exposed in this or if I have to bear the child to maturity are worse than the killing." Now, that was wrong, of course, but at least they were calling it for what it was.

And then came the legalization of abortion, which meant that you could have babies aborted widely by the millions, and now suddenly that which was recognized to be bad but was restricted is seen all over the place. And because even in America today, in spite of the moral breakdown of our country, murder is still regarded as an evil, it wasn't possible to talk about abortion as killing babies anymore, and the language had to change.

So the baby, the unborn child in the womb, first became a fetus: a lot easier to kill a fetus than a baby. And then because people are not stupid, they know even what fetus is all about, the baby began to be called tissue. And so the procedure was only to remove tissue: nobody can get very upset about that, it's like removing a mole.

Even the word "abortion" was changed. We still have it, of course, but doctors will frequently talk now about a surgical procedure. You see, very easy to have that done. I noticed a very interesting and I would say a new debasement of the language in this area not very long ago.

There's a pro-abortion group in Philadelphia that has been holding a rally against Pennsylvania Governor Robert Casey. He's a Democrat that opposes abortion, and the Pennsylvania legislature has just passed a bill limiting abortion in some cases after 24 weeks, for example, except in cases of the life of the mother, rape, and incest, and it bans abortions for sex discrimination.

So you want a boy, and you find out the child is a girl, you can't kill off the baby and try next time so that you can get a boy, that sort of thing. It establishes a 24-hour waiting period to deter precipitous action: a number of helpful and I suppose very wise things like that. Governor Casey favors that.

This pro-abortion group does not, and so they have staged a rally, and I noticed the advertisement for this, and it's because of that that I mention it. Here's the way the signs for this rally against Governor Casey read: "The reproductive rights robber is coming to town. Protest anti-choice Governor Casey."

Now let me say, I don't mind the rally itself, it's a free country and people ought to be able to rally against anything they don't like. I don't even mind these people having a rally against Governor Casey if they are opposed to his particular position. But what I do mind is the language involved: "The reproductive rights robber."

What in the world are they thinking of? I mean, abortion may be many things, but the one thing it is not is the protection of reproductive rights. Everybody has those rights; you don't even have to be married to have those rights, you can have children as long as you can find somebody to have the child with.

So it's not reproductive rights that's in view, but what's in view in the matter of abortion is the murder of the baby. In other words, it's the killing of the one who is thereby reproduced. What an obvious distortion of language! What a deception! Or again, there's even the word "robber." Who is it that's robbing after all? It's not Governor Casey.

He is accused of theft, but actually his concern is to protect the life of the child and to do it legally, merely upholding a law that's passed in our state legislature. The real robbers are the abortionists because they're stealing the life of the child. Well, we have many examples of that. They lie, says David, they flatter, and they deceive.

There's a fourth thing that he says these people do with their lips, and it is also bad: they boast. Now, he spells that out by quoting three things that they say. They say, "We will triumph with our tongues," "We own our lips," and number three, "Who is our master?"

Now, what they mean when they say "We triumph with our tongues" is that the ends justify the means. You see, they're going to lie and deceive and flatter, and that's how they're going to triumph. They are saying we want to win in whatever particular struggle they're engaged, and the means don't matter; if we have to lie to get there, that's all right.

When they say "We own our lips," what they're saying is we have the right to say anything we please. Haven't you heard people say that? It's a free country, right? We're guaranteed the right of free speech even if we're lying. So we have the right to say anything we please.

And then the final statement, "Who is our master?" is a claim to autonomy; it's a way of saying there is nobody who can call us to an account. Only people who don't believe in God and the justice of God dare say that, but of course that's precisely the point to which these people have come.

What boasts! Imagine mere mortals standing before the Almighty God and saying we can lie if we please, who is there anywhere who can call us to account? Boasting's always been a trademark of the infidel. The great French infidel and atheist Voltaire is one. You might be interested in some of the things Voltaire said.

He is quoted as saying on one occasion, "In 20 years Christianity will be no more. My single hand shall destroy the edifice it took 12 apostles to rear." Voltaire said on another occasion, "In 50 years no one will even remember Christianity." But you know, it's interesting, in the very year he made those boasts, the British Museum paid half a million dollars for a Bible manuscript which they purchased from Russia, and in the very month they purchased the manuscript, one of Voltaire's books was selling in the bookstalls in London for eight cents.

50 years later, the timeframe that Voltaire had given for the forgetting of Christianity, the Geneva Bible Society had bought his house and they were using it to store Bibles and to disseminate those Bibles throughout Europe.

A nurse who attended Voltaire during his last illness said, "For all the wealth in Europe, I would not see another infidel die." His doctor was a man named Trochin. He was with him when he died, and Trochin reported that Voltaire's very last words were these: "I am abandoned by God and man; I will give you half of what I'm worth if you will give me six months' life, then I shall go to hell and you will go with me. O Christ, O Jesus Christ." What boasts! What vain boasts those are! How misleading the words can be.

We've seen an example of that recently. You know, probably the most famous words of Communism are the opening words of Karl Marx's Communist Manifesto. If you've read it, you know how it begins: "Workers of the world, unite!" Just this week, they held in Moscow the 72nd anniversary of the triumph of the Communist Revolution, and workers marched through the streets of the capital of the greatest Communist state in the world with signs which said, "Workers of the world, we're sorry," and other signs said, "72 years leading nowhere." Now listen, that brings us to the second half of Psalm 12.

The first half talks about the vain words of man: lying words, boasting words, deceiving words, flattering words. You and I are surrounded by that, sometimes you and I are guilty of the very same things. And now we come to the second half, and instead of the words of man, which are so unstable and so harmful, you find the words of God. David quotes God for one thing. Verse 5 is that: "Because of the oppression of the weak and the groanings of the needy, I will now arise," says the Lord. "I will protect them from those who malign them."

That is the first time in the Psalter that we have an oracle: that is, a direct quotation of words from God. All the rest is scripture, of course, as the rest of the Bible is also, but this is the first time you have actual words from God. And God says He hears and He'll respond.

And then David on his part comments on the words of the Lord he's just heard, and he says, "And the words of the Lord are flawless, like silver refined in a furnace of clay, purified seven times." Flawless means without any blemish whatsoever. They are true words without falsehood; they are solid words without the least bit of shaking built in them. And he uses the image of silver purified in a furnace seven times.

Silver that's been purified again and again and again and again and again and again is silver that has no dross; all the impurities have been removed. And he says that's what the word of God is like. Now that speaks to us and to the challenge to biblical authority and integrity in our time.

You ask the question, "Where do we hear the word of God today?" It's in the Bible; it's what He's given. God is not speaking from heaven anew in our day. He's given us a Bible perfectly adequate for all we need to know for salvation. Through it, the Holy Spirit speaks, applying these words to our hearts. And as a result of that, those who want to destroy the word of God attack the Bible.

In the whole history of the church, there have only been three views of the Bible. One is the classic evangelical view, and it's simply this: the Bible, these words that we have, are the very words of God, and because they're the words of God, they can be trusted as only the words of God can.

They are flawless, to use David's term; there is no mixture of error or distortion or untruth or flattery or any of these other things to be found in them. What the Bible says, God says. It comes to us through human agencies but without error; it can be trusted. As I say, this is what was always believed in the past.

Everybody says so, even the heretics believed it. The heretics misunderstood the Bible, they made great mistakes, they had to be corrected by the church as the church met together to search what the scriptures really said and search for the will of God in the matter. But nevertheless, the heretics as well as those who were orthodox appealed to the scripture. That was the classical view.

And then in the last century and spilling over into this one, still with us, you have the view of Liberalism and the view of Neo-orthodoxy, which is not altogether different even though the Neo-orthodox theologians often gave great attention to the Bible and were guided by it.

Liberalism says the Bible is not the words of God; the Bible is the words of mere men. We have here things that are very impressive at times and which in a certain sense, if you use the word loosely, not in the theological way but if you use the word loosely, things that are inspiring, but inspiring like reading Shakespeare or some other great classical writer.

This is just human ideas and philosophy. Neo-orthodoxy's a little bit different. Neo-orthodoxy says it's the highest revelation we can have and that's why they gave it great authority. But they say it's not the word of God because the word of God can't be communicated to us in human words.

God is so transcendent that's impossible. And so what He does is communicate in non-verbal means, and what you have in the Bible is the testimony of man in human words to that non-verbal communication. There's no direct connection between these words and God's words. That's the kind of Liberalism that has infected the churches.

And then there's a third position, and it's the one we're really wrestling with today unfortunately even in many so-called evangelical churches. It's a view that says in a sort of compromising type of way, "Well, you read the Bible and certainly that's the word of God, or at least much of it is."

But when you read the Bible, you also find things that are in error, and therefore that's not the word of God; that must be the words of men. You have the two together. Now in proper theology, the two do go together in this way: God speaks in human words; He uses human words as His channel, guiding the human writers so they expressed exactly what God wanted to have expressed.

That's a proper view. But that's not what this view is that's in the church, the evangelical church today. It says part of it is true and part of it is false, part of it's from God, part of it isn't.

And so what we have to do is get the scholars together to decide which is which and sort the whole thing out. Sounds good except that in a situation like that, what happens is that the scholars become God; at least they become God in the matter of determining the truth.

I read it, I say, "Well, I don't know, is that true or isn't it?" So I go to the scholar, and the scholar says, "Well, no, that's actually the work of the Deuteronomist, and it's not to be confused with the work of the priestly school or the school of Elohim, and what you have to do is understand that it has crept into the text from the Ugaritic sources, and once we have weeded that out and everything else that has been tarnished by it, well, I regret to say there's hardly anything left."

That may be a comforting position to be in in this sense: the word of God in that case doesn't speak any judgmental words against us; you can live with that easily. But you don't have any foundation on which to build. And that's why those who have understood the Bible to be what the Bible truly is, the word of God, reject it and say it is utterly from Him.

In other words, to use the term of David, the words of the Lord in the Bible are absolutely flawless. Now it's interesting that it is not only conservative scholars that have said this; sometimes even non-conservative scholars do.

I came across an interesting article in Time Magazine some years ago in which Time Magazine, in a certain sense, said that the Bible has been tried and found flawless. It was an article entitled "How True is the Bible?" and they were examining all of the modern theories and the answers that the conservatives have given to it.

When they came to the end in a kind of balanced way, they weren't writing theology, this was just news reporting, they said nevertheless as the Bible has gone through this process of attack by the critics and been defended by the others, the Bible has actually emerged unscathed from the battle, flawless to use David's term.

Here's what Time Magazine said: "The breadth, sophistication, and diversity of all this biblical investigation are impressive, but it begs a question: Has it made the Bible more credible or less? Literalists who feel the ground move when a verse is challenged would have to say that credibility has suffered, doubt has been sown, faith is in jeopardy.

But believers who expect something else from the Bible may well conclude that its credibility has been enhanced. After more than two centuries of facing the heaviest scientific guns that could be brought to bear, the Bible has survived and is perhaps the better for the siege. Even on the critics' own terms, historical fact, the scriptures seem more acceptable now than when the rationalists began their attack."

Well, that's an interesting statement from a secular magazine. And yet let me not end on that note. I never like to have the secularists have the last word even if they're right. Let me go to an even higher authority: a Baptist preacher, Charles Haddon Spurgeon. Spurgeon saw the same thing years before Time Magazine did, and here's the way he put it.

I want to quote from him; it's his comments on Psalm 12 verse 6. "The Bible has passed through the furnace of persecution, literary criticism, philosophic doubt, and scientific discovery, and it has lost nothing but those human interpretations which clung to it as alloy to precious ore."

The experience of the saints has tried it in every conceivable manner, but not a single doctrine or promise has been consumed in the most excessive heat. While it is true, the infidels of the ages have tried to destroy this rock, if it were mere human words, they would undoubtedly have succeeded.

But the Bible is not that; it is the word of God, it is flawless, and therefore in the end, like Voltaire, it is they themselves who are broken by the rock rather than they breaking it. Now there are three parts in the Psalm; I've given you two of them.

The first part is an analysis of the words of men, the second part is a statement of the nature of the words of God. The third part, some scholars subsume it in the second, is actually a response on David's part. A lot of the Psalms are like that: two parts, making a contrast, and then the Psalmist responds.

The response is in verses 7 and 8: "O Lord, you will keep us safe and protect us from such people forever. The wicked freely strut about when what is vile is honored among men." When you come to the end, you see, you find something in this Psalm that you find in many of the other Psalms.

What you find is that the situation is not changed. You get to the end and not only are we to assume that things are the same, David actually says they are continuing the same. Earlier, you see, everyone lies to his neighbor, their flattering lips speak with deception, every boastful tongue says we're going to triumph with our tongues, we own our lips, who is our master?

You come to the very end of the Psalm and these wicked people are still strutting around, still lying, still flattering, still deceiving, still boasting. But something has changed, and what has changed is the Psalmist.

He began by calling out for help. "Help, Lord!" And God answered. And because God answered and He heard His voice, David comes to the end and says, "Oh, yes! And when I think of the word of God, I recognize the vast difference that exists between that and the words of mere men.

The words of mere men are deceitful, you can't build upon that. But he who builds upon the word of the Lord will stand forever." And I come to that, I think of something J.C. Ryle, the great 19th-century Bishop of the Church of England, said on one occasion. In his day, the rationalistic theories were bursting upon the church like a flood.

Critics of the Bible were mounting on every hand, the attacks were outstripping the answers, it was more than conservative scholars could deal with at the time. Many were shaken and carried away, but not Bishop Ryle. He said, "Give me the plenary verbal theory of biblical inspiration with all its difficulties rather than the doubt.

I accept the difficulties, and I humbly wait for their solution. But while I wait, I am standing on the rock." Let us pray. Our Father, we look about us and there's nothing in this world of human beings that corresponds to that. There's no rock that we can build upon in culture, there's no rock that we can build upon in politics, there's no rock that we can build upon nationally.

But You have given us a rock, and that rock is Your word. It's a rock because it is based upon Your character, which has expressed itself to us in firm speech. We hear the words of men and they lie. We turn to Your word and it's truth. We hear the words of men and they flatter.

We turn to Your word and it disabuses us of all false pretensions. We turn to the words of men and they deceive. We turn to Your word and we find that not only do You not deceive or mislead us, You actually lead us to where salvation may be found.

We turn to the words of mere men, we find them boasting, and boasting without foundation. We turn to Your word and we find it's sober truth. Give us grace, our Father, to build upon that, and not merely by words because our words themselves are weak, but in truth, actually studying that word, treasuring it in our hearts, committing ourselves to it, and then going out to live by what we find there day by day and proving You to be faithful as indeed You are. Through Christ, in whose name we pray, Amen.

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