Thou, O Jehovah. Some think that the language of the Psalmist here is that of renewed prayer; and they, therefore, understand the words as expressive of his desire, and translate them in the optative mood, thus, Do thou, O Jehovah, keep them But I am rather of opinion that David, animated with holy confidence, boasts of the certain safety of all the godly, of whom God, who neither can deceive nor lie, avows himself to be the guardian. At the same time, I do not altogether disapprove of the interpretation which views David as renewing his supplications at the throne of grace. Some give this exposition of the passage, Thou wilt keep them, namely, thy words; [1] but this does not seem to me to be suitable. David, I have no doubt, returns to speak of the poor, of whom he had spoken in the preceding part of the psalm. With respect to his changing the number, (for, he says first, Thou wilt keep them, and, next, Thou wilt preserve him it is a thing quite common in Hebrew, and the sense is not thereby rendered ambiguous. These two sentences, therefore, Thou wilt keep them, and Thou wilt preserve him, signify the same thing, unless, perhaps, we may say that, in the second, under the person of one man, the Psalmist intends to point out the small number of good men. To suppose this is not unreasonable or improbable; and, according to this view, the import of his language is, Although only one good man should be left alive in the world, yet he would be kept in perfect safety by the grace and protection of God. But as the Jews, when they speak generally, often change the number, I leave my readers freely to form their own judgment. This, indeed, cannot be controverted, that by the word generation, or race, is denoted a great multitude of ungodly persons, and almost the whole body of the people. As the Hebrew word dvr, dor, signifies as well the men who live in the same age, as the space of time itself, David, without doubt, here means that the servants of God cannot escape, and continue safe, unless God defend them against the malice of the whole people, and deliver them from the wicked and perverse men of the age in which they live. Whence we learn that the world, at that time, was so corrupt, that David, by way of reproach, puts them all, as it were, into one bundle. Moreover, it is of importance again to remember what we have already stated, that he does not here speak of foreign nations, but of the Israelites, and God's chosen people. It is well to mark this carefully, that we may not be discouraged by the vast multitude of the ungodly, if we should sometimes see an immense heap of chaff upon the barn-floor of the Lord, while only a few grains of corn lie hidden underneath. And then, however small may be the number of the good, let this persuasion be deeply fixed in our minds, that God will be their protector, and that for ever. The word lvlm, leolam, which signifies for ever, is added, that we may learn to extend our confidence in God far into the future, seeing he commands us to hope for succor from him, not only once, or for one day, but as long as the wickedness of our enemies continues its work of mischief. We are, however, from this passage, at the same time, admonished that war is not prepared against us for a short time only, but that we must daily engage in the conflict. And if the guardianship which God exercises over the faithful is sometimes hidden, and is not manifest in its effects, let them wait in patience until he arise; and the greater the flood of calamities which overflows them, let them keep themselves so much the more in the exercise of godly fear and solicitude.

Footnotes

1 - This is the view adopted by Hammond. He refers the them to the words of the Lord mentioned in the preceding verse, and the him following to the godly, or just man, and explains the verse thus: "Thou, O Lord, shalt keep, or perform, those words, thou shalt preserve the just man from this generation for ever." The Chaldee version reads, "Thou wilt keep the just;" the Septuagint, Vulgate, Arabic, and Ethiopic versions read, "Thou wilt keep us;"

"Thou shalt keep them That is, the persons referred to in Psalm 12:5 - the poor and the needy who were suffering from the wrongs inflicted on them. The idea is, that God would guard and defend them. They were safe in his hands. Compare Psalm 37:3-7.
From this generation - This generation, or this race of detractors, flatterers, and oppressors. The idea is, that that entire generation was eminently wicked, and that none but God could deliver the poor and the needy from their designs.
Forever - That is, "constantly," or as long as they would need the divine protection. God would not interpose and save them from the "present" trouble, and then leave them to the designs of their enemies, but he would "always" interpose as often as there was any need of his help. That is, they were now, and would be at all times, entirely safe. They had nothing to fear, for God was their refuge and their help.

Thou shalt keep them - thou shalt preserve them - Instead of the pronoun them in these clauses, several MSS., with the Septuagint, the Vulgate, and the Arabic, have us. The sense is equally good in both readings. God did bring forth the Israelites from Babylon, according to his word; he separated them from that generation. and reinstated them in their own land, according to his word; and most certainly he has preserved them from generation to generation to the present day, in a most remarkable manner.

Thou shalt keep (f) them, O LORD, thou shalt preserve them from this generation for ever.
(f) That is, yours though was only one man.

Thou shall keep them, O Lord,.... Not the words before mentioned, as Aben Ezra explains it, for the affix is masculine and not feminine; not but God has wonderfully kept and preserved the sacred writings; and he keeps every word of promise which he has made; and the doctrines of the Gospel will always continue from one generation to another; but the sense is, that God will keep the poor and needy, and such as he sets in safety, as Kimchi rightly observes: they are not their own keepers, but God is the keeper of them; he keeps them by his power, and in his Son, in whose hands they are, and who is able to keep them from falling; they are kept by him from a total and final falling away; from the dominion and damning power of sin, and from being devoured by Satan, and from the evil of the world: and this the psalmist had good reason to believe, because of the love of God to them, his covenant with them, and the promises of safety and salvation he has made unto them;
thou shalt preserve them from this generation for ever; or "thou shalt preserve him" (p); that is, everyone of the poor and needy, from the wicked generation of men in which they live, from being corrupted or intimidated by them; and who are described in the beginning of the psalm. Some take these words to be a prayer, "keep thou them, O Lord, and preserve them", &c. (q); and so the following words may be thought to be a reason or argument enforcing the request.
(p) "custodies eum", Pagninus, Montanus, Gejerus, Michaelis; so Ainsworth. (q) "Custodi eum", Tigurine version, Vatablus, "custodito eorum quemque", Junius & Tremellius, Piscator.

them--(Margin.)

(Hebrews.: 12:8-9) The supplicatory complaint contained in the first strophe has passed into an ardent wish in the second; and now in the fourth there arises a consolatory hope based upon the divine utterance which was heard in the third strophe. The suffix eem in Psalm 12:8 refers to the miserable and poor; the suffix ennu in Psalm 12:8 (him, not: us, which would be pointed תצרנוּ, and more especially since it is not preceded by תשׁמרנוּ) refers back to the man who yearns for deliverance mentioned in the divine utterance, Psalm 12:6. The "preserving for ever" is so constant, that neither now nor at any future time will they succumb to this generation. The oppression shall not become a thorough depression, the trial shall not exceed their power of endurance. What follows in Psalm 12:8 is a more minute description of this depraved generation. דּור is the generation whole and entire bearing one general character and doing homage to the one spirit of the age (cf. e.g., Proverbs 30:11-14, where the characteristics of a corrupt age are portrayed). זוּ (always without the article, Ew. 293, a) points to the present and the character is has assumed, which is again described here finally in a few outlines of a more general kind than in Psalm 12:3. The wicked march about on every side (התחלּך used of going about unopposed with an arrogant and vaunting mien), when (while) vileness among ()ל the children of men rises to eminence (רוּם as in Proverbs 11:11, cf. משׁל Proverbs 29:2), so that they come to be under its dominion. Vileness is called זלּוּת from זלל (cogn. דּלל) to be supple and lax, narrow, low, weak and worthless. The form is passive just as is the Talm. זילוּת (from זיל = זליל), and it is the epithet applied to that which is depreciated, despised, and to be despised; here it is the opposite of the disposition and conduct of the noble man, נדיב, Isaiah 32:8, - a baseness which is utterly devoid not only of all nobler principles and motives, but also of all nobler feelings and impulses. The כּ of כּרם is not the expression of simultaneousness (as e.g., in Proverbs 10:25): immediately it is exalted - for then Psalm 12:8 would give expression to a general observation, instead of being descriptive - but כּרם is equivalent to בּרם, only it is intentionally used instead of the latter, to express a coincidence that is based upon an intimate relation of cause and effect, and is not merely accidental. The wicked are puffed up on all sides, and encompass the better disposed on every side as their enemies. Such is the state of things, and it cannot be otherwise at a time when men allow meanness to gain the ascendency among and over them, as is the case at the present moment. Thus even at last the depressing view of the present prevails in the midst of the confession of a more consolatory hope. The present is gloomy. But in the central hexastich the future is lighted up as a consolation against this gloominess. The Psalm is a ring and this central oracle is its jewel.

Thou shalt keep them - Thy words or promises: these thou wilt observe and keep, both now, and from this generation for ever.