Psalms 12:2

Psa 12:2 They speak vanity every one with his neighbour: [with] flattering lips [and] with a double heart do they speak.

Ver. 2. They speak vanity every one with his neighbour] They speak falsely and fraudulently, and therein have an art, as Jer 9:4-5, such as the devil hath taught them.

With flattering lips] Blandientibus, vel dividentibus. The Syriac version hath it, with dividing lips, such as separate very friends.

With a double heart do theft speak] Heb. With a heart and a heart. So Horace saith of Ulysses (Ode. 6, Animus versutulus et versatilis).

Cursus doplicis per mare Ulyssei.

The prophet here meaneth that they had one heart in their body, and another in their mouth, being desperate dissemblers, such as the French are said to be. Those men of Zebulun were none such, 1Ch 12:33.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa 12:2. They speak vanity — Or, falsehood, which is a vain thing, and wants the solidity of truth. With a double heart do they speak — See the margin. They speak as if they had two hearts, the one inclining them to hate their neighbour, and form designs against him, and the other to prompt the tongue to pretend a friendship for him. “When men cease to be faithful to their God, he who expects to find them so to each other will be much disappointed. The primitive sincerity will accompany the primitive piety in her flight from the earth; and then interest will succeed conscience in the regulation of human conduct, till one man cannot trust another further than he holds him by that tie.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. (Psa 12:2). Vanity, i.e. falsehood, they will speak; as they now do, so will they persist in doing; (each) man with his neighbour, not merely with another man, but with his friend, his brother, towards whom he was particularly bound to act sincerely; compare Eph 4:25. A lip of smoothness, or of smooth things, i. e. flattering; see above, on Psa 5:10 (9). This may be connected either with what goes before or with what follows: "They speak falsehood, each to his neighbour, with a flattering lip;" or, "(with) a flattering lip (and) with a double heart will they speak." A heart and a heart, i.e. a double heart, as a stone and a stone means "divers weights." Deu 25:13. By a double heart we are probably to understand, not mere dissimulation or hypocrisy, but inconsistency and instability of temper, which leads men to entertain opposite feelings towards the same object. Compare the description of the "double-minded man" in Jas 1:8.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

He meaneth the flatterers of the court which hurt him more with their tongues, than with their weapons.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The want of it is illustrated by the prevalence of deceit and instability.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. They speak vanity every one with his neighbour] They are false and hollow; they say one thing while they mean another; there is no trusting to what they say.

Flattering lips, and with a double heart do they speak] בלב ולב beleb valeb, "With a heart and a heart." They seem to have two hearts; one to speak fair words, and the other to invent mischief. The old MS. both translates and paraphrases curiously.

Trans. Dayn spak ilkan til his neghbur: swykil lippis in hert, and thurgh hert thai spak.

Par. - Sothfastnes es lessed, and falsed waxes: and al sa vayn spak ilkone to bygyle his neghbur: and many spendes thair tyme in vayne speche withoutyn profyte and gastely frute. And that er swyku lippis; that er jangelers berkand ogaynes sothfastnes. And swykel, for thai speke in hert and thurgh hert; that es in dubil hert, qwen a fals man thynkes ane, and sais another, to desaif hym that he spekes with.

This homely comment cannot be mended.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. Every man speaketh deceit. David in this verse sets forth that part of unrighteousness which is contrary to truth. He says that there is no sincerity or uprightness in their speech, because the great object upon which they are bent is to deceive. He next describes the manner in which they deceive, namely, that every man endeavors to ensnare his neighbor by flattery Horsley reads “smooth lips.” “Not smooth,” says he, “with flattery, but with glossing lies, with ensnaring eloquence and specious arguments in support of the wretched cause which they espouse.”

“Pour se disguiser en diverses sortes.” — Fr.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) Vanity.—So in Psa_41:6 and Job_35:13. Literally, evil. “Falsehood” would be better. This verse may have been in St Paul’s mind (Eph_4:25).

Flattering lips.—Literally, lips of smoothness, (Comp. Note, Psa_5:9.)

With a double heart.—Literally, with a heart and a heart. (Comp. 1Ch_12:33.) “One for the Church, another for the Change; one for Sundays, another for working-days; one for the king, another for the Pope. A man without a heart is a wonder, but a man with two hearts is a monster.”—Thos. Adams, A.D. 1614.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. Hypocrisy and duplicity are universal. Men’s words are vanity, or falsehood, hollow and unreal. Their flatteries come from ‘a double heart,’ lit. a heart and a heart, which thinks one thing and utters another, and has no constancy or consistency, but thinks one thing today and another thing tomorrow. Cp. Pro_26:24 ff. For the opposite see 1Ch_12:33; 1Ch_12:38.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

They speak vanity everyone with his neighbour,.... That which is false and a lie, either doctrinal or practical; what was not according to the word of God, and was vain and empty, frothy, filthy, and corrupt; and which no godly and faithful man would do. And this being done in common, by the generality of men, one with another, shows the degeneracy of the age, and supports the complaint before made. They speak even

with flattering lips; as Cain did to Abel, Joab to Amasa, the Herodians to Christ, Judas to his Master, false teachers to those that are simple, hypocrites to God himself, when they draw nigh to him only with their lips, and all formal professors to the churches of Christ, when they profess themselves to be what they are not. And this is a further proof of the justness of the above complaint;

and with a double heart do they speak: or "with an heart and an heart" (d); such are double minded men, who say one thing, and mean another; their words are not to be depended upon; there is no faithfulness in them. The Chinese (e) reckon a man of "two hearts", as they call him, a very wicked man, and none more remote from honesty.

(d) "in corde & corde", V. L. Pagninus, Montanus, Gejerus. (e) Martin. Sinic. Hist. p. 144. a heart having , a double meaning, as Pittacus says, Laert. in Vit. Pittac. l. 1. p. 53.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

They speak vanity - This is a statement of the “manner” in which the “godly” and the “faithful” fail, as stated in Psa 12:1. One of the ways was that there was a disregard of truth; that no confidence could be placed on the statements of those who professed to be pious; that they dealt falsely with their neighbors. The word “vanity” here is equivalent to “falsehood.” What they spoke was a vain and empty thing, instead of being the truth. It had no reality, and could not be depended on.

Every one with his neighbour - In his statements and promises. No reliance could be placed on his word.

With flattering lips - Hebrew, “Lips of smoothness.” The verb from which the word used here is derived - חלק chālaq - means properly to divide, to distribute; then, to make things equal or smooth; then, to make smooth or to shape, as an artisan does, as with a plane; and then, “to make things smooth with the tongue,” that is, “to flatter.” See Psa 5:9; Pro 5:3; Pro 26:28; Pro 28:23; Pro 29:5. The meaning is, that no confidence could be placed in the statements made. There was no certainty that they were founded on truth; none that they were not intended to deceive. Flattery is the ascribing of qualities to another which he is known not to possess - usually with some sinister or base design.

And with a double heart - Margin, as in Hebrew, “a heart and a heart;” that is, as it were, with two hearts, one that gives utterance to the words, and the other that retains a different sentiment. Thus, in Deu 25:13, the phrase in Hebrew, “a stone and a stone” means, as it is translated, “divers weights” - one stone or weight to buy with, and another to sell with. So the flatterer. He has one heart to give utterance to the words which he uses toward his neighbor, and another that conceals his real purpose or design. No confidence, therefore, could be placed in such persons. Compare the note at Job 32:22.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Vanity; or, falsehood, which is a vain thing, and wants the solidity of truth.

With a double heart; pretending one heart, and that they speak from a kind and upright heart, when they really have another, even a cruel and deceitful heart.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 2. They speak vanity every one with his neighbour. They utter that which is vain to hear, because of its frivolous, foolish, want of worth; vain to believe, because it was false and lying; vain to trust to, since it was deceitful and flattering; vain to regard, for it lifted up the hearer, filling him with proud conceit of himself. It is a sad thing when it is the fashion to talk vanity. "Call me, and I will call thee." is the old Scotch proverb; give me a high sounding character, and I will give you one. Compliments and fawning congratulations are hateful to honest men; they know that if they take they must give them, and they scorn to do either. These accommodation bills are most admired by those who are bankrupt in character. Bad are the times when every man thus cajoles and cozens his neighbour.

With flattering lips and with a double heart do they speak. He who puffs up another's heart, has nothing better than wind in his own. If a man extols me to my face, he only shows me one side of his heart, and the other is black with contempt for me, or foul with intent to cheat me. Flattery is the sign of the tavern where duplicity is the host. The Chinese consider a man of two hearts to be a very base man, and we shall be safe in reckoning all flatteries to be such.

Ver. 2. They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak. The feigned zeal is just like a waterman, that looks one way and rows another way; for this man pretends one thing and intends another thing; as Jehu pretended the zeal of God's glory, but his aim was at his master's kingdom; and his zeal to God's service was but to bring him to the sceptre of the kingdom. So Demetrius professed great love unto Diana, but his drift was to maintain the honour of his profession; and so we have too many that make great show of holiness, and yet their hearts aim at other ends; but they may be sure, though they can deceive the world and destroy themselves, yet not God, who knoweth the secrets of all hearts. Gr. Williams, 1636.

Ver. 2. They speak vanity.

Faithless is earth, and faithless are the skies! Justice is fled, and truth is now no more!

Virgil's Aneid, IV. 373.

Ver. 2. With a double heart. Man is nothing but insincerity, falsehood, and hypocrisy, both in regard to himself and in regard to others. He does not wish that he should be told the truth, he shuns saying it to others; and all these moods, so inconsistent with justice and reason, have their roots in his heart. Blaise Pascal.

Ver. 2. With flattering lips and with a double heart do they speak. There is no such stuff to make a cloak of as religion; nothing so fashionable, nothing so profitable: it is a livery wherein a wise man may serve two masters, God and the world, and make a gainful service by either. I serve both, and in both myself, by prevaricating with both. Before man none serves his God with more devotion; for which, among the best of men, I work my own ends, and serve myself. In private, I serve the world; not with so strict devotion, but with more delight; where fulfilling of her servants' lusts, I work my end and serve myself. The house of prayer who more frequents than I? In all Christian duties who more forward than I? I fast with those who fast, that I may eat with those that eat. I mourn with those that mourn. No hand more open to the cause than mine, and in their families none prays longer and with louder zeal. Thus when the opinion of a holy life hath cried the goodness of my conscience up, my trade can lack no custom, my wares can want no price, my words can need no credit, my actions can lack no praise. If I am covetous, it is interpreted providence; if miserable, it is counted temperance; if melancholy, it is construed godly sorrow; if merry, it is voted spiritual joy; if I be rich, it is thought the blessing of a godly life; if poor, supposed the fruit of conscionable dealing; if I be well spoken of, it is the merit of holy conversation; if ill, it is the malice of malignants. Thus I sail with every wind, and have my end in all conditions. This cloak in summer keeps me cool, in winter warm, and hides the nasty bag of all my secret lusts. Under this cloak I walk in public fairly with applause, and in private sin securely without offence, and officiate wisely without discovery. I compass sea and land to make a proselyte; and no sooner made, but he makes me. At a fast I cry Geneva, and at a feast I cry Rome. If I be poor, I counterfeit abundance to save my credit; if rich, I dissemble poverty to save charges. I most frequent schismatic lectures, which I find most profitable; from thence learning to divulge and maintain new doctrines; they maintain me in suppers thrice a week. I use the help of a lie sometimes, as a new stratagem to uphold the gospel; and I colour oppression with God's judgments executed upon the wicked. Charity I hold an extraordinary duty, therefore not ordinarily to be performed. What I openly reprove abroad, for my own profit, that I secretly act at home, for my own pleasure. But stay, I see a handwriting in my heart which damps my soul. It is characterized in these sad words, "Woe be to you, hypocrites." Mt 23:13. Francis Quarle's "Hypocrite's Soliloquy."

Ver. 2. With flattering lips, etc. The world indeed says that society could not exist if there were perfect truthfulness and candour between man and man; and that the world's propriety would be as much disturbed if every man said what he pleased, as it was in those days of Israelitish history, when every man did that which was right in his own eyes. The world is assuredly the best judge of its own condition and mode of government, and therefore I will not say what a libel does such a remark contain, but oh, what a picture does it present of the social edifice, that its walls can be cemented and kept together only by flattery and falsehood! Barton Bouchier.

Ver. 2. Flattering lips. The philosopher Bion being asked what animal he though the most hurtful, replied, "That of wild creatures a tyrant, and of tame ones a flatterer." The flatterer is the most dangerous enemy we can have. Raleigh, himself a courtier, and therefore initiated into the whole art of flattery, who discovered in his own career and fate its dangerous and deceptive power, its deep artifice and deeper falsehood, says, "A flatterer is said to be a beast that biteth smiling. But it is hard to know them from friendsthey are so obsequious and full of protestations: for as a wolf resembles a dog, so doth a flatterer a friend." The Book of Symbols, 1844.

Ver. 2. They speak with a double heart. The original is, "A heart and a heart:" one for the church, another for the change; one for Sundays, another for working days; one for the king, another for the pope. A man without a heart is a wonder, but a man with two hearts is a monster. It is said of Judas, "There were many hearts in one man; " and we read of the saints, "There was one heart in many men." Ac 4:32. Dabo illis cor unum; a special blessing. Thomas Adams.

Ver. 2. When men cease to be faithful to their God, he who expects to find them so to each other, will be much disappointed. The primitive sincerity will accompany the primitive piety in her flight from the earth; and then interest will succeed conscience in the regulation of human conduct, till one man cannot trust another farther than he holds him by that tie. Hence, by the way, it is, that though many are infidels themselves, yet few choose to have their families and dependents such; as judging, and rightly judging, that true Christians are the only persons to be depended on for the exact discharge of social duties. George Horne.

Ver. 2. (first clause). A discourse upon the prevalence and perniciousness of vain talk.

Ver. 2. The whole verse. Connection between flattery and treachery.

Ver. 2. A double heart. Right and wrong kinds of hearts, and the disease of duplicity.

Psalms 12:3*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

2. They speak vanity—That is, emptiness; their words are devoid of meaning, because they do not truly represent any thing, the speaker having no intention of fulfilling what is promised, or of stating things as they really exist.

Flattering lips—Slippery words.

A double heart—Literally, a heart and a heart; that is, a heart to make a given impression by his slippery words, and another heart to do the opposite to that impression. Opposed to a “perfect heart,” 1Ch_12:33; 1Ch_12:38

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They speak vanity every one with his neighbour; rather, they speak falsehood (Kay, Cheyne). Contrast the injunction of the apostle. (Eph_4:25) With flattering lips and with a double heart do they speak; literally, with lips of smoothness, and with a heart and a heart do they speak. The Authorized Version gives the true meaning. (comp. 1Ch_12:33)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Everyone says ... everyone speaks

The two occurrences of "everyone" are exaggerations, used to emphasize that this is true of very many people. (See: Hyperbole and Generalization)

everyone speaks with flattering lips and a double heart

Here "lips" is a metonym for what people say, and "a double heart" is a metaphor for deception. AT: "everyone speaks with flattering words and deception" or "everyone praises people falsely and tells lies" (See: Metonymy and Metaphor)

cut off all flattering lips

Here "flattering lips" is a metonym for people who flatter others. Possible meanings are 1) "cut off" is a metaphor for killing. AT: "kill all who flatter others" or 2) "cut off" is a metaphor for stopping something. AT: "stop all those who flatter others" (See: Metaphor and Metonymy)

every tongue declaring great things

Here "every tongue" represents every person who declares great things. AT: "every person who boasts" (See: Synecdoche)

With our tongues will we prevail

Here the word "tongues" represents what people say. AT: "We will prevail because of what we say" (See: Metonymy)

will we prevail

"we will succeed" or "we will win" or "we will be victorious"

When our lips speak

Here the "lips" represents the people who speak. AT: "When we speak" (See: Synecdoche)

who can be master over us?

This rhetorical question is asked to emphasize that they believed no one could rule over them. It can be translated as a statement. AT: "no one can rule over us!" (See: Rhetorical Question)

translationWords

word

neighbor

heart

Yahweh

cut off

tongue

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

are gone Heb. גמר, lit. finished, destroyed.

have vanished Heb. פסו, faylirt in Old French, to lack, fail.

for the faithful have vanished from the sons of men Everyone betrays me and spies out the places where I hide, and tells Saul (54:2): “Is not David hiding with us?”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.