We serve your people always. And from this evil age, keep us secure. On every side, the wicked strut and strangle. As people wander, People of God, let us now turn to this psalm, Psalm 12. Page 574 in most of the Pew Bibles. As we have spent some time in the canons of Dort, we'll take one week to look at the Go into the Psalms, and then Lord willing, we'll begin the catechism again next Lord's Day. So let us hear now Psalm chapter 12. It is to the choir master, according to the Shemineth, a Psalm of David. Save, O Lord, for the godly one is gone, for the faithful have vanished from among the children of man. Everyone utters lies to his neighbor with flattering lips and a double heart they speak. May the Lord cut off all flattering lips, the tongue that makes boasts to those who say with our tongue we will prevail. Our lips are with us. Who is master over us? Because the poor are plundered, because the needy grown, I will arise, says the Lord. I will place him in the safety for which he longs. The words of the Lord are pure words, like silver refined in a furnace on the ground, purified seven times. You, O Lord, will keep them. You will guard us from this generation forever. On every side, the wicked prowl as vileness is exalted among the children of man. so far the reading God's holy word. Dear congregation of our Lord Jesus Christ, there are times when a short prayer may be better than a long prayer. This is not the shortest psalm, but it is certainly not the longest psalm. And it is a psalm of distress. So an appropriate illustration, a beautiful illustration, Charles Spurgeon uses to describe this psalm, to describe words of distress, to describe that sometimes we need to come with a smaller prayer, is this illustration. He speaks about two boats which must maneuver the water. And so a large boat can maneuver in many places. It's what you want to get you from point A to point B in many circumstances. But when you're navigating the shallower waters, when you're navigating certain difficult places, you don't want to have a large boat. You just can't maneuver. You can't get around in the shallows in these difficult places. You need a smaller boat. You need to be able to make quicker turns. You need to be able to handle what you have. And so shorter prayers are like this sometimes. There are situations in life which require shorter prayers. There are situations in life when we can only even say so many words. So we have a psalm of distress where the psalmist cries out and then he pauses as it is in the middle and then reflects on who the Lord is and the difference between the world, the oppression which is seen and the character of God Himself. And so we will see tonight in this psalm that we can come to God both seeing the reality of our situation. We can speak frankly about our situation. We can speak frankly about what we see all around us, about what we are feeling. We do not need to live in a dream world. We do not need to pretend that oppression is not happening. No, we come to the Lord with the reality of what is going on. We cry out to the Lord with the reality of what is going on. And then we remember, in the midst of speaking that reality, that God does not forsake His oppressed. people and so we'll do this tonight. We'll look at the two main themes or currents that run through this little psalm. First about the power of presence and then about the war of words. And for both of these points we'll look at the contrast between the way of the world and the ways of God. So we're going to look at the presence of the world versus the presence of God. The words of the world versus the words of So first, what is the power of presence? And what is the presence of evil in this psalm? It is a presence which is such that the psalmist says, the faithful are gone, the faithful have vanished, verse 1. Where is any faithfulness? Evil is all around. It is in every direction. And what is the primary evidence of this? Now, there are evidences in the words which they speak, and we'll come to that in our second point, but the primary physical evidence of this is in verse five. The poor are plundered. The poor are plundered. The poor are oppressed. Those who are most vulnerable are those who are the most taken advantage of. Now, stealing is always a sin. Is there a proverb which speaks about when stealing is especially, particularly sinful. Psalm 22, or Proverbs, excuse me, 22 says this about stealing in particular situations. Proverbs 22, verse 22 and 23. Do not rob the poor because he is poor. or crush the afflicted at the gate. For the Lord will plead their cause and rob of life those who rob them. Now we might say, why would anyone steal from the poor? They don't have anything. Isn't that a thought that we would have? I mean, don't you, I mean, they make these, like, fancy movies or whatever. Aren't they always stealing from the rich, right? Because that's where you can get so much. Sadly, the history of the world is this. Those who are poor do not have much, but they are the most vulnerable. They are the most easy to take from. So what they have is taken from them. This is the way the world works. The poor cannot go to authorities in the same way. They don't have the power to bribe. The poor cannot afford the same kind of legal counsel. The poor cannot fight back in the same way. Or what about, let's not think about this in terms of money. What about the poor, the vulnerable in terms of emotion and strength? Who is abused? Who is taken advantage of? It is the poor. This is what happens in the world. The poor are plundered. This is not how God would have it. God who specifically says, do not rob the poor because he is poor. And if you rob from them, your life will be robbed from you. Again, we can think about how, on the individual level, and even on the church level, the church as a whole is It is abused. It is seen as poor. It is seen as small, not great in number. It is seen as stupid, as denying the knowledge of the world, or denying the pleasures of the flesh, which the world revels in, whatever it is. On the church level scale and on the individual scale, we see that the poor are oppressed. The world seeks to set up the church as the poor, that the world takes advantage of the vulnerable and poor. The devil has in many ways waged war against those who are most vulnerable. The devil has in many ways sought to make the church as a whole feel poor, alone, foolish. This is true in our generation. This is true in every generation. It is such that we come to a point where we cry out, is there anyone who is faithful? We look even at the evangelical church, for example, in our country, we say, is there anyone who is faithful? Is there any faithfulness? Are we not just poor and oppressed? This is such a truth from age to age. Spurgeon said, he spoke about how it's always tempting to think we are the ones who are oppressed the most. He said this, quote, the present times always appear to be peculiarly dangerous because they are nearest to our anxious gaze. And whatever evils are around us are sure to be observed while the faults of past ages are further off and more easily overlooked. Do we have an example of this in scripture where one of the saints looked out and exaggerated how difficult his circumstances were? We have this with the story of Elijah, do we not? We even read through this in that daily devotional, which many of us use, I trust. What does he do? He says, there's no one. And what does God say? God says, I have preserved for myself 7,000 who have not bowed the knee to Baal. poor or oppressed. We are so quick to feel alone, and yes, we can speak rightly about our oppression, but let us not exaggerate it on the church level, and let us not, even for those who go through the most suffering on the individual level, may they not think that that their suffering is isolated, but there's always Christ himself who suffered more than they have, and scripture also gives us other examples of saints who've gone through great suffering. It is right to be distressed by oppression, but it is wrong to exaggerate it. And so Romans 11 also talks about that when Elijah cried out, but the Lord said, no, I have preserved 7,000 for myself. And while we did not read from the catechism or the confessions tonight, what is the language? When we think at that corporate level, when we think about the church, Heidelberg Catechism, question and answer 54, Christ does gather, protect, and preserve his people, or a Belgic Belgic Confession, Article 27, references those 7,000 knees which have not bowed to Baal. Because, Article 27, Belgic Confession, this holy church is preserved by God. So that is the presence of the wicked. It is a real problem. It is not a problem to be exaggerated. And the psalmist helps us to express this frustration and this loneliness, but then really in a way of not exaggerating. in that sense, directs his eyes again to God and the presence of God. What does he remember in verse five? Yes, the poor are plundered, the needy grown, but because of these various circumstances, because the Lord does not rejoice that the poor would be robbed because they are poor, the Lord will now arise, says the Lord, and I will place him in safety for which he longs. the presence of the wicked. The very oppression which the wicked give is that to which the Lord will respond. His presence is the opposite. Instead of persecuting those who are most vulnerable, the Lord shows particular care to those who are the most oppressed and the most needy. We might even say we saw an example of that this morning, did we not? He comes to the one who is the most outcast by society, just considered totally deaf and dumb, is nothing, and he gives personal care and love. And this is the character of God, that he would respond to oppression, he would respond to the plundering of the poor, and that that moment arrives. The presence of God is very different from the presence of the Lord. The deliverance of God flips around the oppression of the poor. But what is the exact timing of this? Because in verse 5 it says, I will now arise. But look, people of God, at the movement from verse 7 to verse 8. Why is the last verse of this psalm a verse that says we're still surrounded by evil? Why is that? 5 and 7 and 6. It'd be nice if the psalm ended there, wouldn't it? It'd be nice if verse 7 was the last verse. But do you see what the psalmist is doing? The psalmist is saying this is what God does, this is his character, this is what he delights to do, this is what he surely will do. But yes, we live in a wicked world. So even as I affirm the promises of God from verses five to six and seven, why am I affirming that? Am I affirming that because my situation has changed at this very moment? No, it hasn't. Verse eight reminds us that he's still physically in the same situation that he was in verse one. Living before the second coming of Christ, the character of God is no different. The character of God is the character which stands up and says, I will preserve those who are poor and plundered. But the reality of our situation before that second coming may not change. So we live yet in a time when we still have to read verse eight. after we read verse 7. But still, let us reflect on those verses. Let us reflect on the character of God. Let us reflect on how this is personal. Look at how the pronouns switch in verse 7. You, oh Lord, will keep them. You will keep the oppressed. And oh yes, I am included in this myself. You will guard us. from this generation forever. Whatever evil generation it is, whatever oppressions the evil generation that we live in are bringing against us, whatever it's bringing against the church as a whole, whatever it's bringing against your very heart, Lord, you will keep them. Lord, you will keep us. Lord, you will keep me. This is the very character of the Lord. Even as the wicked still prowl on every side, yet because of the very character of the Lord to those who cry out to Him, the faithful are not alone and we have salvation even now. in Jesus Christ. That's his very name. Matthew 121, she shall bear a son and you shall call his name Jesus for he will save his people from their sins. The very name of Jesus. This is the power of presence, the oppressive presence of the world, and the preserving presence of God. What about the war of words? We see a war of words in this psalm. Solomon says in Proverbs, he who guards his mouth preserves his life, but he who opens wide his lips shall have destruction. Proverbs 13, three. And in Psalm 12, the lips of the wicked are open wide. It is a way of destruction, even if they know it not. There are at least five markers of the way the wicked speak. We see three of them in verse two. They lie, they flatter, and then related to those things, they have a double heart. In verse three, we see, again, they're flattery and that they make great boasts. And then building off of great boasts, what is there? their greatest boast or their worst boast that there is no master over them. They claim to be their own master. Now we can learn from this, these markers of false and evil speech. Look at our own hearts to ensure that we do not speak in such ways. But primarily, David is here pointing out to us that not just in the sense of the daily need for sanctification, we must seek to put these things off, but as a marker of the very character, the way evil constantly speaks, these are markers of evil. So let's think on the large scale. Do we hear lies in our culture? Do we hear cultural lies? How about the postmodern lie that every person determines truth for themselves? Everyone gets to set their own standard. We are all merely matter and matter itself is guided by laws such that miracles are impossible. Because there's no creator who can overturn those laws. And then you ask, well, where did those laws come from then in the first place? All kinds of lies in our culture. Do we hear flattery? Now flattery is more difficult. Flattery is a tough one. It's tough for a couple of reasons. First of all, because it's something that we're more tempted to ourselves. Maybe we don't speak straight lies so often, but to not speak flattery, to instead speak genuinely all the time, that is very difficult. Also, when we see it in the world as a marker of evil, it's harder to catch. It's easier to catch a lie. It's harder to catch flattery. When is someone not speaking genuinely? That's not always easy to discern. But it's tied to a double heart. Those who would not speak genuinely but with a sinister intent. Even if what they say is on the surface true, there's a sinister intent. This surely requires wisdom. And also, even as we must always be on guard not to mix metaphors people of God, it makes us think about how different the description of the church should be from the description of the world. And let me read from Acts chapter four, verse 32. Now the full number of those who believed were of one heart and soul. And no one said that any of the things that belonged to him was his own, but they had everything in common. Do you hear what's going on? In the world, there is one person with two hearts. In the church, we are called to be many persons with one heart. That's quite a contrast. That's a high calling. This is the kind of thing the church is not going to do perfectly. We are just not going to be able to do this perfectly. But, in the course of your life, will you have at least moments where you see the church operate in such a way When you see at least moments where you as a part of the body of Christ operate in such a way that we might be called many people working together with one heart instead of the worldly person who is one person with two hearts. Let us receive that challenge. Another marker of evil speech is their great boasts. There is a great lack of humility and civility all around us. I don't think anybody would be quick to describe our culture as a humble culture. And what's the last marker of evil speech in Psalm 12 at the end of verse four? Our lips are with us. Who is master over us? I am my own master. This is evil. It's an evil which the devil delights in. You know, God requires that we come to him and worship him. How does the devil work? The devil doesn't care how you serve him. The devil doesn't care if you say, Satan is my master or I am my own master. No desire to hear rebuke. No desire to hear any correction according to the Word of God. A self-appointed master. This is a marker of evil. But what about the way God speaks? Contrast to the flattery the sinister nature. We almost get a picture like this. Generally, when they speak, they speak lies. If they speak the truth, it's flattery and everything is overarched by boasting, including the boast that I am my own master. But what are the words of the Lord? The words of the Lord are pure silver, purified seven times. We read together not too long ago, Psalm 119, 127. I guess it was some time ago now. where David says that the commandments of God are better than gold, even fine gold. Here the psalmist says that the words of the Lord are purified silver, purified seven times. Again, silver, gold, the most beautiful, the most powerful, the most sought after things as far as technology. This is the advanced technology. This is the iPhone 12 or whatever we're up to of the day. silver, gold, and there are beautiful things. This is how the words of the Lord are described. Purified silver. Purified how many times? Seven. The symbol of perfection and purity and completeness. speaking the full truth, speaking the full truth sincerely, without any sinister nature, without any flattery, but the real truth, the loving truth, the actual truth, the beautiful truth. This is how the Lord speaks. Completely purified seven times, pure, like beautiful silver. This is why Jesus can say, I am the way, the truth, and the life. People of God, may we know the realities of our situation. On the one hand, not exaggerating, but on the other hand, not afraid to cry out the full reality of the oppression which we feel and see. And may we, even as the wicked still prowl on every side, reflect on and take comfort in the very character and purpose of God, which will not be thwarted. The poor may be robbed because they are poor, but there is justice in the Lord who will uphold the needy and rob the life of those who rob the poor. He is surely our Savior, and that is the final word we need to hear. Jesus Christ is Savior. Repent of all your sins and believe in Him. alone. People of God, let us pray. Lord, our Lord, in the midst of oppressive evil and prowling wickedness, Make us to know the beauty of your character, presence and word. Make us to cry out to you with whatever words we have, even if we have no words. Teach us this reality. and hold us until the day of full purification. We pray this in the name of Jesus Christ, our Lord, our Savior. Amen. People of God, our song of application number 409. Let's stand together to sing number 409. ♪ I see the tide at my feet ♪ ♪ The ship of kindred minds is light to that above ♪ ♪ Before our Father's throne ♪ ♪ Before our ardent prayers ♪ ♪ Of lives interior ♪ When we are called in part ♪ It fills us inwardly ♪ But we shall still be joined in heart ♪ And hope to meet again Hope reminds our courage by the way, while each in expectation lives and waits to see that day. and safely shall be free, and perfect love and friendship reign through all eternity. People of God, it's time now for our evening gifts and offerings this evening. That's for the General Fund. Following that, our benediction and doxology, number 563. Yeah. you. Yeah. If you would stand, people of God, let us receive God's parting blessing. The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. Amen. Grace of Christ our Savior and the Father's boundless love. Let the Holy Spirit's favor rest upon us from above. Blessed may we abide in union with each other and the Lord. Black holes and acid, sweet communion, joys which earth cannot know. Yeah. So,