Let God Be True

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The Church of Greenville

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10/29/2026

“𝐈 𝐡𝐚𝐭𝐞 𝐚𝐧𝐝 𝐚𝐛𝐡𝐨𝐫 𝐥𝐲𝐢𝐧𝐠: 𝐛𝐮𝐭 𝐭𝐡𝐲 𝐥𝐚𝐰 𝐝𝐨 𝐈 𝐥𝐨𝐯𝐞.” - 𝐏𝐒𝐀𝐋𝐌 𝟏𝟏𝟗:𝟏𝟔𝟑

Psalm 119:163 sets two contrary affections against each other. The psalmist has just said that princes persecuted him without a cause, yet his heart stood in awe of God’s word, and he rejoiced at it as one that finds great spoil (vv.161-162). Now he names what his heart rejects and what it embraces. He hates and abhors lying, but he loves God’s law. Falsehood and truth cannot share the same throne in the heart.

“I.” The confession is personal. The psalmist does not begin by condemning the lying of princes, neighbours, or enemies. He declares his own settled affection before God: “I hate and abhor.” A man may speak strongly against the sins of others while secretly allowing the same sins in himself. The psalmist brings his own heart under examination.

This personal language has appeared throughout the psalm. “Remove from me the way of lying” (v.29). “I have chosen the way of truth” (v.30). “Through thy precepts I get understanding: therefore I hate every false way” (v.104). Verse 163 reveals the affection behind those prayers and choices. He asks to be removed from lying because he hates it; he chooses truth because he loves God’s law.

“I hate.” This is strong language, and God approves it. “A righteous man hateth lying” (Proverbs 13:5). Again, “Ye that love the LORD, hate evil” (Psalm 97:10). The psalmist does not treat falsehood as an unfortunate weakness to be managed. He stands against it. Godly love is not soft toward what God condemns.

This hatred is not uncontrolled anger, pride, or personal bitterness. Its object is named: lying. It is the settled rejection of what opposes the God of truth. The psalmist hates lying because he loves Jehovah, His law, His truth, and His righteous ways. “Hate the evil, and love the good” is the command of Scripture (Amos 5:15).

“And abhor.” The second word strengthens the first. The psalmist does not only judge lying to be wrong; he recoils from it. Paul gives the same joined duty: “Abhor that which is evil; cleave to that which is good” (Romans 12:9). What Paul calls abhorring evil and cleaving to good, the psalmist expresses as abhorring lying and loving God’s law.

To abhor lying is to refuse fellowship with it. The psalmist will not excuse it because it is useful, defend it because it protects him, or employ it because enemies persecute him. He will not keep falsehood nearby as an instrument for difficult occasions. What he abhors, he wants removed from his way.

“Lying.” Scripture defines lying by its opposition to truth. “No lie is of the truth” (1 John 2:21). Paul sets the two against each other: “Wherefore putting away lying, speak every man truth with his neighbour” (Ephesians 4:25). Lying presents falsehood as truth or uses words and appearances to cause another to believe what is false.

An honest mistake is not lying, though it should be corrected. Lying contains deceit. It may be an invented statement, selected facts arranged to create a false conclusion, a promise made without intent to perform, flattery spoken for advantage, an excuse designed to conceal guilt, or an outward profession contrary to the heart. The form may change, but the purpose remains false.

Lying is especially tempting when a man is under pressure. The psalmist was persecuted by princes without a cause (v.161). He might have been tempted to protect himself by deceit, answer falsehood with falsehood, or shape his account for advantage. But persecution did not change his judgment: “I hate and abhor lying.” He would rather suffer under falsehood than deliver himself by becoming false.

This is an important mark of righteousness. A man does not truly hate lying if he only hates lies told against him. He must also hate lies that would help him. He must hate the falsehood that protects his reputation, increases his gain, strengthens his argument, excuses his conduct, or harms his enemy. Hatred of lying must be impartial.

The psalmist hates lying because God hates it. “Lying lips are abomination to the LORD: but they that deal truly are his delight” (Proverbs 12:22). A lying tongue and a false witness that speaks lies are among the things Jehovah hates (Proverbs 6:16-19). God cannot lie (Titus 1:2), while the devil “is a liar, and the father of it” (John 8:44). Every lie follows the character of the devil rather than the God of truth.

“But.” What a beautiful contrast this word introduces. The psalmist does not stop with hatred. He turns from what he rejects to what he loves. He hates lying, but he loves God’s law. Falsehood is on one side; divine truth is on the other. The heart cannot remain neutral between them.

This contrast also shows that putting away evil is not enough. Lying must be replaced by truth. Paul did not command only, “putting away lying”; he added, “speak every man truth” (Ephesians 4:25). The false way must be forsaken, and the true way must be chosen. The heart emptied of deceit must be filled with God’s law.

“Thy law.” The law belongs to God. It is not man’s custom, opinion, tradition, or convenient rule. It is “the law of thy mouth” (v.72), the revealed instruction and commanding truth of Jehovah. The psalmist loves it because it proceeds from the God he loves.

The contrast with lying is exact, for the psalm itself declares, “thy law is the truth” (v.142). Again, “Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever” (v.160). Lying is false; God’s law is truth. Lying deceives; God’s law gives understanding. Lying leads into crooked ways; God’s law directs the feet in the right path.

“Do I love.” The sentence places “thy law” before “do I love,” giving the object special weight. This is what he loves: thy law. He does not endure it reluctantly, submit to it only through fear, or obey it while wishing it were otherwise. He loves it. Earlier he cried, “O how love I thy law! it is my meditation all the day” (v.97).

Love for God’s law includes delight, desire, meditation, obedience, and defense of its truth. It is not a profession contradicted by the life. “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3). The psalmist later says, “My soul hath kept thy testimonies; and I love them exceedingly” (v.167). Love and keeping belong together.

This love is evidence of a heart taught by God. Fallen man does not naturally delight in divine rule, for “the carnal mind is enmity against God” and is not subject to His law (Romans 8:7). But the living saint can say, “For I delight in the law of God after the inward man” (Romans 7:22). His obedience is not perfect, but his affection has been turned. He loves what once opposed his flesh.

The contrast therefore searches the heart. Do I hate lying when it costs me, or only when another man’s lie injures me? Do I love God’s law when it exposes me, corrects me, and forbids what I desire? Do I change details to strengthen my side? Do I conceal facts to create a false impression? Do I flatter for favour or speak differently according to my audience? Psalm 119:163 allows no comfortable friendship with deceit.

A saint may fall into a lie, as Peter did when fear overcame him; but he cannot safely settle down in love with lying. Peter went out and wept bitterly (Matthew 26:69-75). Grace brings the offender to grief, confession, correction, and renewed truthfulness. The difference is not that the saint has never lied, but that he hates the lie, repents of it, and desires the law of truth to govern him.

Jesus Christ displays this contrast perfectly. He loved righteousness and hated iniquity (Hebrews 1:9). He is “the truth” (John 14:6), and no guile was found in His mouth (1 Peter 2:22). His enemies lied against Him, twisted His words, and raised false witnesses, yet He never used deceit to defend Himself or escape the cross. Truth ruled His heart, mouth, life, and obedience without fault.

Psalm 119:163 therefore reveals the holy affections of a godly heart. It hates and abhors lying, but loves the law of God. Let the lie be put away. Let truth be spoken. Let deceit become hateful and God’s law delightful. The more deeply the law of God’s mouth fills the heart, the less room there will be for falsehood upon the tongue or in the life.

https://letgodbetrue.com/commentary/psalms/119/163/

10/28/2026

“𝐓𝐡𝐞𝐲 𝐬𝐡𝐚𝐥𝐥 𝐬𝐩𝐞𝐚𝐤 𝐨𝐟 𝐭𝐡𝐞 𝐠𝐥𝐨𝐫𝐲 𝐨𝐟 𝐭𝐡𝐲 𝐤𝐢𝐧𝐠𝐝𝐨𝐦, 𝐚𝐧𝐝 𝐭𝐚𝐥𝐤 𝐨𝐟 𝐭𝐡𝐲 𝐩𝐨𝐰𝐞𝐫;” - 𝐏𝐒𝐀𝐋𝐌 𝟏𝟒𝟓:𝟏𝟏

Psalm 145:11 describes the speech of God’s saints. The preceding verse says, “All thy works shall praise thee, O LORD; and thy saints shall bless thee” (v.10). Then follows, “They shall speak.” God’s works praise Him by displaying His wisdom and power; His saints praise Him with understanding and words. They know the King, receive His mercy, live under His rule, and therefore speak of the glory of His kingdom and talk of His power.

“They.” The nearest and clearest antecedent is “thy saints” in verse 10. All creation displays the glory of God, but saints can bless Him, speak of His kingdom, and explain His mighty acts. They have been taught to recognize the hand of God where others see only nature, chance, men, and circumstances.

This is part of what identifies the saints. The wicked speak vanity, lies, flattery, cursing, and proud things; the saints speak of God’s kingdom and power. Their words are not perfect, but their chosen subject is higher. Their hearts have been turned toward God, and their mouths follow.

“Shall speak.” This is both description and duty. God’s saints will not remain silent about the King they love. David had already declared, “One generation shall praise thy works to another, and shall declare thy mighty acts” (v.4). Knowledge of God should become confession. Remembered mercy should become testimony. Beholding His works should open the mouth.

The word “shall” also carries resolution. Opposition may mock, rulers may threaten, and the world may prefer other subjects, but the saints shall speak. David ends the psalm with the same determination: “My mouth shall speak the praise of the LORD” (v.21). The man who knows God’s greatness does not leave praise to chance or passing feeling.

“Of the glory.” Glory is the revealed excellency, honour, beauty, and majesty of God. The saints do not speak of a weak, failing, or uncertain kingdom. They speak of its glory. The next verse calls it “the glorious majesty of his kingdom” (v.12). God’s rule is glorious because the King is glorious.

The glory of His kingdom is seen in the character of its King. He is gracious, full of compassion, slow to anger, of great mercy, good to all, righteous in all His ways, and holy in all His works (vv.8-9,17). His throne is not stained by injustice, ignorance, weakness, or change. “Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face” (Psalm 89:14).

Its glory is also seen in what the King does. He upholds all that fall, raises those who are bowed down, gives meat in due season, opens His hand, satisfies living things, hears those who call upon Him, fulfils the desire of those who fear Him, preserves those who love Him, and destroys the wicked (vv.14-20). His mercy and judgment both declare the glory of His rule.

“Of thy kingdom.” The kingdom belongs to God. David began the psalm, “I will extol thee, my God, O king” (v.1). Jehovah is not elected by creatures, strengthened by subjects, or dependent upon their consent. He is King because He is God. His throne rules over all whether men acknowledge Him or rebel.

The immediate context defines this kingdom: “Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations” (v.13). Earthly kingdoms rise, divide, weaken, and disappear. Their rulers die, their laws change, and their glory fades. God’s kingdom does not pass to another. His dominion outlives every generation.

Scripture declares the same truth elsewhere: “The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all” (Psalm 103:19). Again, “For the kingdom is the LORD’S: and he is the governor among the nations” (Psalm 22:28). His kingdom includes every land, ruler, nation, creature, event, and age. No place lies outside His dominion.

To speak faithfully of God’s kingdom is to speak of more than comfort. A kingdom has a King, laws, subjects, enemies, judgments, rewards, and dominion. Men often want divine benefits without divine rule. But the glory of the kingdom cannot be separated from the authority of the King. Jehovah must be trusted, feared, obeyed, and praised.

The New Testament displays this kingdom gloriously in Jesus Christ. God raised Him from the dead, exalted Him to His right hand, and made Him both Lord and Christ (Acts 2:32-36). He has all power in heaven and in earth, and He must reign until He has put all enemies under His feet (Matthew 28:18; 1 Corinthians 15:25). The saints therefore speak of a reigning Christ, not a defeated teacher or helpless Saviour.

“And talk.” The thought is continued in familiar language. The saints do not make one formal declaration and then return to silence. They talk of God’s power. His works enter their ordinary conversation. David said elsewhere, “I will meditate also of all thy work, and talk of thy doings” (Psalm 77:12).

This does not require forced religious speech in every sentence. It does mean that God should not be strangely absent from the conversation of those who claim to know Him. Men speak readily of business, trouble, health, money, politics, pleasures, and other men. The saint has a greater subject: the kingdom and power of God.

The two words, “speak” and “talk,” give fullness to the duty. God’s kingdom should be declared publicly and discussed personally. It belongs in preaching, testimony, family instruction, conversation among saints, and words spoken to those who do not yet know the King. The next verse gives the purpose: “To make known to the sons of men his mighty acts” (v.12).

“Of thy power.” Power belongs unto God (Psalm 62:11). His power is His almighty strength by which He performs His will, accomplishes His counsel, rules His works, delivers His people, and subdues His enemies. Men promise what they cannot perform; God speaks and acts. “But our God is in the heavens: he hath done whatsoever he hath pleased” (Psalm 115:3).

The immediate context explains what talking of His power includes: making known “his mighty acts” (v.12). Saints should speak of what God has done. He created the heavens, ruled nations, delivered Israel, preserved David, raised Christ from the dead, brought down proud rulers, answered prayer, sustained the weak, and saved His people. His power is not an empty claim; His works prove it.

Talking of God’s power should strengthen faith. It is inconsistent to confess that God is almighty and then speak as though men, devils, nations, sickness, need, or opposition have escaped His rule. Fear may arise, but the saint should answer it by remembering and speaking of divine power. “What shall we then say to these things? If God be for us, who can be against us?” (Romans 8:31). Hallelujah!

The same mouth serves God in several directions throughout this psalm. It calls upon Him in truth (v.18), speaks of the glory of His kingdom (v.11), talks of His power, and blesses His holy name (v.21). Prayer turns the mouth toward God; testimony turns it toward men; praise gives Him all the glory. These are fitting employments for the speech of saints.

This verse also searches our conversation. What kingdom occupies our words? What power do we magnify? Do we speak more readily of the strength of enemies, the influence of men, and the greatness of trouble than of the dominion of Jehovah? The saints should not make their fears sound greater than their King.

Psalm 145:11 therefore gives the saints a worthy subject for their words. Speak of the glory of God’s kingdom. Talk of His power. Tell the sons of men that His dominion endures through all generations, His mighty acts cannot be resisted, and Jesus Christ reigns until every enemy is beneath His feet. Let the heart honour the King, let the mouth declare His kingdom, and let those who hear learn that the LORD is great and greatly to be praised.

https://letgodbetrue.com/commentary/psalms/145/11/

10/27/2026

“𝐀𝐧𝐝 𝐭𝐚𝐤𝐞 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝 𝐨𝐟 𝐭𝐫𝐮𝐭𝐡 𝐮𝐭𝐭𝐞𝐫𝐥𝐲 𝐨𝐮𝐭 𝐨𝐟 𝐦𝐲 𝐦𝐨𝐮𝐭𝐡; 𝐟𝐨𝐫 𝐈 𝐡𝐚𝐯𝐞 𝐡𝐨𝐩𝐞𝐝 𝐢𝐧 𝐭𝐡𝐲 𝐣𝐮𝐝𝐠𝐦𝐞𝐧𝐭𝐬.” - 𝐏𝐒𝐀𝐋𝐌 𝟏𝟏𝟗:𝟒𝟑

Psalm 119:43 is a prayer for continued faithfulness in confessing God’s truth. The psalmist has asked for God’s mercies and salvation, “So shall I have wherewith to answer him that reproacheth me: for I trust in thy word” (vv.41-42). After this verse he resolves to keep God’s law, walk at liberty, and speak of His testimonies before kings without shame (vv.44-46). Verse 43 stands at the centre of that movement. He needs the word of truth in his mouth so he can answer reproach, confess God’s testimonies, and continue in obedience.

“And.” This word joins the prayer to what came before. The psalmist does not seek deliverance for ease only. He wants God’s salvation to furnish him with an answer for the reproacher (v.42), and he wants the word of truth preserved in his mouth. Mercy should lead to testimony. Salvation should strengthen confession. When God answers His servant, the servant should have something true to say about Him.

“Take not.” The words acknowledge dependence upon God. The psalmist possesses God’s word, loves it, and has chosen the way of truth; yet he still prays. He does not trust memory, courage, learning, or resolution alone. The God who gives truth must also preserve His servant in the faithful use of it. David prayed similarly, “O Lord, open thou my lips; and my mouth shall shew forth thy praise” (Psalm 51:15).

This is not a prayer that the written truth itself will cease to exist. God’s word is settled in heaven and stands for ever (vv.89,160). The danger is personal: the psalmist fears being left without its ready confession in his own mouth. The truth cannot fail, but a man may fail to speak it through fear, shame, neglect, compromise, or sin. Therefore, he asks God to keep him faithful.

“The word of truth.” Scripture defines the phrase. “Thy law is the truth” (v.142). Again, “Thy word is true from the beginning” (v.160). Jesus prayed, “Sanctify them through thy truth: thy word is truth” (John 17:17). The word of truth is God’s revealed word, His law, testimonies, precepts, promises, warnings, and judgments, all perfectly true because they proceed from the God who cannot lie.

This excludes every false substitute. The psalmist does not ask for a persuasive opinion, a flattering reply, a clever argument, a private impression, or words shaped to please his hearers. He asks for “the word of truth.” A reproacher must not be answered with railing, exaggeration, or human craft. The safest answer is one governed by what God has spoken.

The phrase also joins God’s speech to the believer’s speech. Elsewhere David called Scripture “the word of thy lips” (Psalm 17:4), and he valued “the law of thy mouth” above thousands of gold and silver (v.72). Here that same truth is found in the servant’s mouth. The word must first come from God’s mouth before it can be faithfully spoken by ours. The saint does not invent the answer; he receives and repeats the truth of God.

“Utterly.” The word means wholly or altogether. Earlier the psalmist had prayed, “O forsake me not utterly” (v.8). Here he asks not to be left altogether without the word of truth in his mouth. He fears a complete silencing of faithful testimony before those who reproach him.

This word does not excuse occasional unfaithfulness, as though a little silence or compromise were acceptable. It reveals the earnestness of the prayer. The psalmist knows his weakness and asks God not to let fear, chastening, confusion, or opposition rob him of his confession. He wants truth to remain available, ready, and living upon his tongue.

“Out of my mouth.” The mouth is the place of open confession. God’s word must be hidden in the heart so that a man might not sin (v.11), but it must also come forth from the mouth when duty requires it. Truth privately believed but shamefully withheld cannot answer the reproacher of verse 42 or bear witness before the kings of verse 46.

This is another proper use of the mouth. Wicked men use speech for lies, flattery, cursing, deceit, and words of hatred. The psalmist wants his mouth occupied with the word of truth. He had already resolved, “With my lips have I declared all the judgments of thy mouth” (v.13). He does not claim his lips as his own; he wants them employed in declaring what God has said.

Godly restraint and godly confession are not enemies. Scripture commands a bridle upon the mouth when speech would become sinful (Psalm 39:1), but it also commands truth to be spoken when silence would become shame or compromise. A bridle should restrain corrupt words; it must not become a gag against required truth. Wisdom knows when to be silent and when to speak.

The context makes the duty plain. The psalmist needs truth in his mouth to answer one who reproaches him (v.42), and he intends to speak God’s testimonies before kings without shame (v.46). Reproach must not frighten truth from the lips. High office must not overawe the witness. Whether the hearer is an enemy or a king, God’s word remains true.

“For.” This word gives the reason for the request. The psalmist asks that the word of truth remain in his mouth because he has hoped in God’s judgments. His prayer rests upon faith. He has committed himself to what God has spoken, and therefore he desires grace to continue confessing it.

“I have hoped.” Hope is confident expectation resting upon God’s word. The psalmist does not hope in his eloquence, reputation, influence, or ability to silence every opponent. He hopes in God. That hope gives courage to the mouth. “I believed, therefore have I spoken” (Psalm 116:10). Faith receives the truth inwardly and then confesses it outwardly.

Hope and speech belong together. A man who no longer expects God’s word to stand will soon grow ashamed to speak it. But the man who trusts God’s promise and judgment has reason to confess them even when men oppose him. The reproacher may be loud, and the king may be powerful, but neither can overturn what Jehovah has declared.

“In thy judgments.” God’s judgments are His authoritative decisions concerning truth and error, righteousness and wickedness, blessing and cursing, mercy and punishment. They are not human opinions awaiting approval. “Righteous art thou, O LORD, and upright are thy judgments” (v.137). The psalmist hopes in them because they are true, righteous, and certain.

This is especially comforting when he is reproached. Men may judge him falsely, twist his words, or condemn his faith. But their judgment is not final. The psalmist rests in God’s judgments. He wants the word of truth in his mouth because he knows God’s sentence will stand when every false accusation has fallen.

This verse calls for self-examination. Is the word of truth ready in the mouth when reproach comes? Can Scripture answer fear, temptation, false doctrine, and accusation? Or does the mouth become empty because the heart has neglected the word? “Let the word of Christ dwell in you richly in all wisdom” (Colossians 3:16). Truth must dwell within if it is to come forth faithfully.

Yet boldness must not be confused with contentious talk. Peter commanded saints to be ready always to give an answer concerning their hope, but to do it “with meekness and fear” (1 Peter 3:15). The word of truth does not need pride, cruelty, or clamour. It should be spoken plainly, faithfully, and under the fear of God.

Jesus Christ showed this courage without fault. Before Pontius Pilate He witnessed a good confession (1 Timothy 6:13), declaring that He came into the world to bear witness unto the truth (John 18:37). His enemies sought repeatedly to catch Him in His words, but neither threats, rulers, false witnesses, nor the cross could drive truth from His mouth. He spoke when the Father’s will required speech and remained silent when wicked questions deserved no answer.

Psalm 119:43 therefore teaches the saint to pray for truth retained and truth confessed. Let God’s word be hidden in the heart, ready in the mouth, and evident in the life. Do not let fear take it, shame silence it, neglect weaken it, or compromise replace it. Hope in God’s judgments, answer reproach by His truth, and speak His testimonies without shame. The word of truth belongs in the mouth of the man who trusts the God of truth.

https://letgodbetrue.com/commentary/psalms/119/43/

10/26/2026

“𝐖𝐡𝐞𝐧 𝐡𝐞 𝐦𝐚𝐤𝐞𝐭𝐡 𝐢𝐧𝐪𝐮𝐢𝐬𝐢𝐭𝐢𝐨𝐧 𝐟𝐨𝐫 𝐛𝐥𝐨𝐨𝐝, 𝐡𝐞 𝐫𝐞𝐦𝐞𝐦𝐛𝐞𝐫𝐞𝐭𝐡 𝐭𝐡𝐞𝐦: 𝐡𝐞 𝐟𝐨𝐫𝐠𝐞𝐭𝐭𝐞𝐭𝐡 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐜𝐫𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐡𝐮𝐦𝐛𝐥𝐞.” - 𝐏𝐒𝐀𝐋𝐌 𝟗:𝟏𝟐

Psalm 9:12 declares Jehovah’s remembrance of oppressed men and His certain judgment upon those who shed innocent blood. David has praised the LORD who sits upon the throne judging right, rebukes the heathen, destroys the wicked, and becomes a refuge for the oppressed (vv.4-9). He has called the saints to sing praises and declare God’s doings among the people (v.11). Verse 12 gives strong cause for that praise: blood is not forgotten, the humble are not overlooked, and their cry is not lost before God.

“When he.” The pronoun refers to the LORD of the preceding verse, Jehovah, the self-existent and faithful God. LORD in all capital letters is the King James Bible’s usual way of representing the divine name Jehovah. He is the Judge already seated upon His throne, judging the world in righteousness and ministering judgment to the people in uprightness (vv.7-8).

“When” acknowledges that judgment may not appear immediately. Innocent blood may be shed, the guilty may prosper, and the cry of the afflicted may seem unanswered for a season. But delay is not neglect. God has an appointed time to inquire, expose, and requite. The enemies may advance for a while, but they shall fall at His presence (v.3).

“Maketh inquisition.” Scripture itself explains this expression. Moses commanded that when a serious charge was brought, “the judges shall make diligent inquisition” to discover whether the witness had spoken falsely (Deuteronomy 19:18). Inquisition is a careful judicial search into a matter so that guilt may be discovered and judgment rightly executed.

God does not make inquisition because He lacks knowledge. He knows the deed, the design, the hidden counsel, the false witness, the consenting heart, and the hand that struck. His inquisition means that He brings the matter into judgment, manifests what men concealed, identifies the guilty, and requires an answer. No darkness, office, multitude, false report, or passing of years can hide blood from Him.

“For blood.” Blood here is life violently taken. God told Noah, “Surely your blood of your lives will I require,” and added, “Whoso sheddeth man’s blood, by man shall his blood be shed” (Genesis 9:5-6). Human life belongs to God. Therefore, innocent blood is not a private matter between the murderer and the slain; it is blood which God Himself requires.

The first murder proves the doctrine. Cain killed Abel in the field and then answered God with deceit: “I know not: Am I my brother’s keeper?” But the LORD said, “The voice of thy brother’s blood crieth unto me from the ground” (Genesis 4:9-10). No human witness had watched the murder, but heaven had heard the blood. Cain concealed; God made inquisition.

Naboth gives another fearful example. Jezebel arranged false witnesses, Naboth was condemned by lies, and he and his sons were slain so Ahab might take the vineyard (1 Kings 21:8-16; 2 Kings 9:26). The crime appeared successful, but Jehovah had seen it altogether. Years later His word still stood: “Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the LORD; and I will requite thee” (2 Kings 9:26). Men forgot; God remembered.

This shows that inquisition for blood reaches farther than the hand that dealt the final blow. False witnesses may prepare murder. Rulers may authorize it. Counsellors may devise it. Men may consent to it, profit by it, or conceal it afterward. Jezebel arranged the lies, the witnesses spoke them, the elders carried out the sentence, and Ahab took possession; Jehovah judged the whole bloody business. God knows every mouth and hand joined to innocent blood.

“He remembereth them.” The parallel clause identifies “them” as the humble and oppressed whose cry has risen to God. Men may treat them as forgotten persons, but Jehovah remembers them. He knows their names, wounds, losses, prayers, and the wrong done against them.

God’s remembering does not imply that the facts had slipped from His mind. When Scripture says that God remembered Noah or remembered His covenant, it means He turned toward them in faithful action (Genesis 8:1; Exodus 2:24-25). Here He remembers the afflicted by arising to judge their cause and require the blood shed against them.

This remembrance is precious because the humble often have little earthly power. Courts may fail them. Witnesses may lie. Rulers may be corrupt. Friends may fear to stand with them. Their names may be buried under accusation. But they are not lost before Jehovah. He is “a refuge for the oppressed, a refuge in times of trouble” (v.9).

“He forgetteth not.” The negative strengthens the promise. God does not forget. Men forget quickly, especially when the sufferer is poor, unknown, dead, or unable to repay their help. Nations rewrite their cruelties, murderers hide their deeds, and later generations may know nothing of those who suffered. But Jehovah’s record does not fade.

Verse 18 repeats this comfort: “For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.” “Not alway” describes their present appearance before men; “forgetteth not” declares the unchanging reality before God. The needy may seem forgotten, but they never are.

“The cry.” The humble use their voice toward God. Their cry may be a formed prayer, an urgent appeal for justice, a groan under oppression, or a plea spoken through tears. It may be weak before men, but it is heard in heaven. Israel groaned under Egyptian bo***ge, “and their cry came up unto God,” and God heard, remembered, looked upon them, and had respect unto them (Exodus 2:23-25).

This is another righteous use of words. The humble do not need to answer blood with private vengeance. They may cry to the Judge. David had been hunted, slandered, and threatened, yet he brought his cause to Jehovah. The mouth that cannot command an army may still call upon the God who rules all armies.

The cry does not need earthly eloquence. “This poor man cried, and the LORD heard him, and saved him out of all his troubles” (Psalm 34:6). God does not hear because the words are polished, but because He regards the afflicted who call upon Him in truth. The faint cry of the humble reaches farther than the proud speech of the oppressor.

“Of the humble.” The context explains these persons. They are the oppressed for whom the LORD is a refuge (v.9), those who know His name and put their trust in Him (v.10), and the needy and poor whose expectation shall not perish (v.18). Humble does not describe weakness of personality. It describes men brought low, bowing before God, and depending upon Him rather than exalting themselves against Him.

This humility distinguishes their cry from the proud demands of wicked men. The humble appeal to God’s righteousness; the wicked forget God and trust their own strength. The humble wait for Jehovah; the heathen sink into the pit they made (v.15). God hears the one and judges the other.

Psalm 9 first celebrates God’s judgments in the earth and in history. He destroys enemies, rebukes nations, overturns cities, and defends the oppressed. Verse 12 should therefore not be removed from visible judgment in time. Cain, Pharaoh, Ahab, Jezebel, bloody rulers, and persecuting nations all learned that God requires blood.

Yet historical judgment does not exhaust the doctrine. The martyrs under the altar cried, “How long, O Lord, holy and true, dost thou not judge and avenge our blood?” (Revelation 6:10). Their cry proves that death does not erase God’s record or cancel His justice. What is not fully requited in time will be answered by the Judge of all the earth.

Jesus Christ confirmed this certainty. He spoke of “all the righteous blood shed upon the earth, from the blood of righteous Abel” and warned that it would be required of the guilty generation before Him (Matthew 23:35-36). He also asked, “And shall not God avenge his own elect, which cry day and night unto him?” and answered, “I tell you that he will avenge them speedily” (Luke 18:7-8). God’s patience must never be mistaken for forgetfulness.

The shedding of Christ’s own innocent blood was the greatest crime in history. Judas betrayed innocent blood, false witnesses accused Him, rulers condemned Him, and wicked hands crucified the Prince of life (Matthew 27:4; Acts 2:23; 3:14-15). God did not forget. He raised Jesus from the dead, exalted Him, and appointed Him to judge the world in righteousness (Acts 17:31). The rejected Christ now holds judgment over every bloody and deceitful man.

Psalm 9:12 therefore gives warning and comfort. Let murderers, false witnesses, cruel rulers, and all who join themselves to innocent blood tremble: Jehovah makes inquisition. Let the humble cry without despair: Jehovah remembers. He knows the blood, the lie, the counsel, the hand, and the sufferer. Men may forget, courts may fail, and judgment may wait, but the LORD forgetteth not the cry of the humble.

https://letgodbetrue.com/commentary/psalms/9/12/

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