Let God Be True, 228 Ladean Court, Simpsonville, SC (2026)

09/07/2026

“𝐆𝐢𝐯𝐞 𝐞𝐚𝐫, 𝐎 𝐦𝐲 𝐩𝐞𝐨𝐩𝐥𝐞, 𝐭𝐨 𝐦𝐲 𝐥𝐚𝐰: 𝐢𝐧𝐜𝐥𝐢𝐧𝐞 𝐲𝐨𝐮𝐫 𝐞𝐚𝐫𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐨𝐟 𝐦𝐲 𝐦𝐨𝐮𝐭𝐡.” - 𝐏𝐒𝐀𝐋𝐌 𝟕𝟖:𝟏

Psalm 78:1 opens a psalm of instruction, remembrance, warning, and hope. Asaph calls the people to listen before he rehearses the mighty works of God and the repeated sins of Israel. The psalm will speak of fathers and children, wonders in Egypt, the wilderness, manna, water from the rock, unbelief, judgment, mercy, Ephraim’s failure, Judah’s choice, Zion, David, and the shepherding of God’s people (vv.4-72). But before all this history is rehearsed, the people must hear: “Give ear, O my people, to my law: incline your ears to the words of my mouth.”

“Give ear.” The first duty is hearing. God’s people must listen before they can understand, remember, obey, or teach. Many sins in Psalm 78 came from spiritual forgetfulness and refusal of God’s word. The children of Ephraim turned back in the day of battle, kept not the covenant of God, refused to walk in His law, and forgot His works and wonders (vv.9-11). Therefore, the psalm begins with the ear. A people who will not hear will soon forget, refuse, rebel, and turn back.

This command is more than hearing sound. To give ear is to listen with attention, reverence, and readiness to obey. Moses called Israel this way: “Hear, O Israel” (Deuteronomy 6:4). Solomon warned, “Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge” (Proverbs 22:17). James commanded, “let every man be swift to hear” (James 1:19). The ear must be brought under discipline. Careless hearing is dangerous when God’s truth is being spoken.

“O my people.” Asaph speaks to the covenant people of God, not to strangers uninterested in Jehovah’s works. Their privileges increase their responsibility. They had received God’s law, seen His wonders, inherited testimonies from their fathers, and belonged to the nation taught by God. Therefore, they must hear. Religious privilege without obedient hearing becomes an aggravation of guilt. Israel had much light, yet the psalm will show how often they rebelled against it.

The phrase also carries affection and authority. “My people” is affectionate and weighty language. Asaph speaks as a faithful teacher addressing those joined to him in the worship, history, and responsibility of God’s people. Psalm 34:11 has a similar spirit: “Come, ye children, hearken unto me: I will teach you the fear of the LORD.” Godly instruction is not cold information. It is a faithful appeal to souls who must hear in order to live wisely before God.

“To my law.” The word “law” here is instruction with authority. Asaph is about to teach history, but not as a bare record of events. This history is law in the sense that it instructs, binds the conscience, warns the heart, and demands obedience. The works of God in former generations are not material for curiosity. They are doctrine for faith and duty. What God did with Israel teaches later saints what to remember, what to fear, what to avoid, and where to set their hope.

This is important for reading historical Scripture. The histories of Egypt, the Red Sea, the wilderness, manna, rebellion, chastening, mercy, and judgment are not dead stories. Paul wrote of Israel’s wilderness sins, “Now all these things happened unto them for ensamples: and they are written for our admonition” (1 Corinthians 10:11). Psalm 78 does the same thing in song and instruction. History becomes admonition when God explains it.

“Incline your ears.” The command is repeated with added force. To incline the ear is to bend it toward the speaker. It shows effort, humility, and desire. Men naturally incline their ears to profit, pleasure, news, praise, complaint, gossip, and worldly counsel. Asaph commands God’s people to incline their ears to holy instruction. They must lean toward the truth instead of away from it.

This phrase also teaches the danger of careless hearing, for God’s truth must not be received with a wandering mind or an indifferent heart. A man may be physically present while his heart is far away. He may hear Scripture read, sermons preached, counsel given, or warnings repeated, yet not incline his ear. The wise man says, “My son, attend unto my wisdom, and bow thine ear to my understanding” (Proverbs 5:1). Again, “Incline thine ear unto wisdom, and apply thine heart to understanding” (Proverbs 2:2). God’s people must not listen loosely to matters that concern their hope, obedience, and danger.

“Your ears.” The verse now addresses the hearers personally. Each one must hear. Fathers must hear so they can teach their children. Children must hear so they can set their hope in God. Ministers must hear so they can warn faithfully. Churches must hear so they do not repeat the sins of former generations. No man can safely outsource hearing to another. “He that hath ears to hear, let him hear” (Matthew 11:15).

This is especially weighty because Psalm 78 is concerned with generational faithfulness. The psalm will say that God established a testimony in Jacob and appointed a law in Israel, which He commanded the fathers to make known to their children, that the generation to come might know them and declare them to their children (vv.5-6). If the present generation will not incline its ears, the next generation will be robbed. Poor hearing today becomes poor teaching tomorrow.

“To the words.” God teaches by words. The psalm does not call for vague impressions, ceremonies without understanding, feelings without doctrine, or tradition without truth. It calls the people to words. Faith comes by hearing, and hearing by the word of God (Romans 10:17). The words matter because God has chosen to reveal truth by words. His works must be explained by His words, or men will misread providence, forget mercy, and excuse sin.

This also joins the ear to the mouth. The teacher’s mouth must speak rightly, and the people’s ears must hear rightly. Scripture often warns of wicked mouths: lying lips, deceitful tongues, poisoned speech, and mischief from the lips. Here the mouth is used well. Asaph will open his mouth to teach God’s people. Holy speech must be met by holy hearing. A good mouth is wasted on rebellious ears, and eager ears are harmed by a corrupt mouth. Psalm 78:1 gives the right order: faithful words spoken, teachable ears inclined.

“Of my mouth.” Asaph’s mouth becomes the instrument of instruction. He is not inventing doctrine from himself, for the Spirit of God speaks in Scripture. Yet he truly uses his mouth to deliver the lesson. This is a noble use of speech. The mouth may flatter, slander, murmur, boast, and deceive; but it may also teach, warn, testify, praise, and declare the works of the LORD. Psalm 78 begins by sanctifying the mouth for instruction.

The next verse makes this even stronger: “I will open my mouth in a parable: I will utter dark sayings of old” (v.2). Matthew applies that verse to Jesus Christ, who spoke to the multitude in parables, “that it might be fulfilled which was spoken by the prophet” (Matthew 13:34-35). Therefore Psalm 78 is not only Asaph’s instruction to Israel; it also reaches forward to Christ, the perfect Teacher, who opened His mouth and taught the mysteries of the kingdom according to the will of God.

This gives great honour to the teaching office of words. Christ Himself fulfilled the pattern of opening the mouth in divine instruction. He taught not as the scribes, but as one having authority (Matthew 7:29). His words revealed truth, exposed hearts, warned enemies, comforted disciples, and fulfilled Scripture. If the people in Psalm 78 were bound to hear Asaph’s inspired instruction, how much more must men hear the Son of God, of whom the Father said, “Hear ye him” (Matthew 17:5).

The verse also exposes one of Israel’s great failures. They heard, but did not continue in obedient hearing. They forgot God’s works, tempted Him, provoked Him, flattered Him with their mouth, lied unto Him with their tongues, and their heart was not right with Him (vv.11,36-37). This is why the opening command is so necessary. The ear must receive truth into the heart, or the mouth may later speak religious lies while the life turns back from God.

Psalm 78:1 is therefore a warning to churches. A church may hear many sermons, possess sound doctrine, know its history, and still fail if it does not incline the ear with obedient faith. Ephraim was armed and carrying bows, yet turned back in the day of battle (v.9). The trouble began deeper than the battlefield. They kept not God’s covenant, refused to walk in His law, and forgot His works (vv.10-11). Churches that stop hearing well will soon stop standing well.

The verse is also a charge to parents. Fathers must first give ear before they can teach. Children must hear the works and words of God from those who have heard them. The psalm’s purpose is that the children might set their hope in God, not forget His works, but keep His commandments (v.7). A home without attentive ears will soon become a home without faithful mouths. Hearing and teaching must continue together.

There is instruction here for ministers also. The mouth of the teacher must be filled with God’s law, God’s works, and God’s warnings. Asaph does not gather the people to hear stories for entertainment. He teaches them the meaning of God’s dealings. A minister must call for attention, speak with authority from Scripture, warn from history, and aim at obedience. Paul charged Timothy to preach the word, reprove, rebuke, and exhort (2 Timothy 4:2). Psalm 78:1 shows the same serious work in Old Testament form.

The Lord Jesus Christ is the final answer to this verse. He is the great Prophet like unto Moses, whom God’s people must hear (Deuteronomy 18:15; Acts 3:22-23). He opened His mouth and taught perfectly. He revealed the Father, fulfilled the Scriptures, and spoke the words of eternal life (John 6:68). All who refuse to hear Him perish in unbelief; all who hear His voice and follow Him prove themselves His sheep (John 10:27).

Psalm 78:1 therefore begins with a necessary command: give ear and incline your ears. God’s people must hear before they can remember, obey, teach, or stand in the day of battle. Let the mouth of God’s servant speak the words of truth, and let the ears of God’s people bend toward them with reverence. The history that follows is full of warning: privilege without hearing becomes rebellion; hearing without obedience becomes guilt; but those who hear, remember, hope in God, and keep His commandments walk in the wise path appointed by the LORD.

09/06/2026

“𝐂𝐨𝐦𝐞, 𝐲𝐞 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧, 𝐡𝐞𝐚𝐫𝐤𝐞𝐧 𝐮𝐧𝐭𝐨 𝐦𝐞: 𝐈 𝐰𝐢𝐥𝐥 𝐭𝐞𝐚𝐜𝐡 𝐲𝐨𝐮 𝐭𝐡𝐞 𝐟𝐞𝐚𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐋𝐎𝐑𝐃.” - 𝐏𝐒𝐀𝐋𝐌 𝟑𝟒:𝟏𝟏

Psalm 34:11 begins a fatherly section of instruction. David has already called the saints to praise, trust, seek, taste, fear, and bless the LORD (vv.1-10). He has testified that he sought the LORD and was delivered from all his fears (v.4). He has declared that the angel of the LORD encampeth round about them that fear Him (v.7). He has promised that there is no want to them that fear Him (v.9). Now he turns as a teacher to others: “Come, ye children, hearken unto me: I will teach you the fear of the LORD.”

“Come.” The word is an invitation and a summons. David calls hearers to draw near for instruction. Wisdom uses similar language: “Hear, ye children, the instruction of a father, and attend to know understanding” (Proverbs 4:1). Godly teaching requires willing nearness. Men who remain far off in pride, distraction, or indifference do not learn well. The soul must come to the instruction, and the ear must be ready.

“Ye children.” David speaks with the affection and authority of a spiritual teacher, calling humble hearers to come near and learn. The context shows he is not limiting the address to his own household, for he has just said, “O fear the LORD, ye his saints” (v.9), and he immediately widens the appeal: “What man is he that desireth life, and loveth many days, that he may see good?” (v.12). He is therefore instructing all who would live in the fear of God. Peter confirms this wider use when he quotes the following verses and applies them to New Testament saints generally: “let him refrain his tongue from evil, and his lips that they speak no guile” (1 Peter 3:10). Thus “children” describes teachable souls under godly instruction. Those who would learn the fear of the LORD must come as children: humble, attentive, submissive, and ready to obey.

This also shows the duty of one generation to teach another. David did not keep God’s deliverance and fear to himself. He called others to learn. Psalm 78 commands fathers to make known God’s praises, strength, and wonderful works to their children, that the generation to come might set their hope in God and not forget His works (Psalm 78:4-7). Moses commanded Israel to teach God’s words diligently unto their children (Deuteronomy 6:6-7). The fear of the LORD is not to be assumed; it must be taught.

“Hearken unto me.” Hearing is not enough. To hearken is to listen with attention, submission, and intent to obey. Many hear words outwardly while resisting them inwardly. James warned against being hearers only and not doers (James 1:22). David calls for more than sound entering the ear. He calls for obedient attention to instruction from God’s word.

This is especially necessary because the lesson concerns the fear of the LORD. Men do not naturally fear God aright. They fear men, loss, pain, shame, enemies, and circumstances, but not Jehovah as they should. Paul’s indictment of man includes this dreadful sentence: “There is no fear of God before their eyes” (Romans 3:18; Psalm 36:1). Therefore, the fear of the LORD must be taught, received, and practiced by grace.

“I will teach.” David assumes the responsibility of instruction. He had learned by experience, chastening, deliverance, and revelation. He now teaches others. This is a right use of the mouth. The same tongue that blesses the LORD at all times (v.1) now teaches the fear of the LORD. Praise and instruction belong together. A man who has tasted that the LORD is good should help others learn how to fear Him.

This teaching is not man’s opinion. David will immediately explain the fear of the LORD by practical commands: keep thy tongue from evil, thy lips from speaking guile, depart from evil, do good, seek peace, and pursue it (vv.13-14). He does not define the fear of God by imagination, excitement, or religious feeling, but by obedience. The fear of the LORD reaches the tongue, lips, feet, hands, conduct, and relationships.

“The fear of the LORD.” This is the heart of the verse. The fear of the LORD is reverent awe, submission, dread of displeasing Him, hatred of evil, and careful obedience before His face. It is not slavish terror, nor casual respect. “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7). “The fear of the LORD is the beginning of wisdom” (Proverbs 9:10). Job gives the substance plainly: “the fear of the Lord, that is wisdom; and to depart from evil is understanding” (Job 28:28).

David’s next words prove this meaning. The fear of the LORD teaches a man to keep his tongue from evil and his lips from guile (v.13). This is a crucial cross-reference within the psalm itself. The man who fears God fears sinning with speech. He will not treat lying, slander, flattery, railing, bitterness, or deceit as small matters. The mouth is one of the first tests of the fear of God. Peter later quotes this very section and applies it to New Testament saints (1 Peter 3:10).

The fear of the LORD also teaches separation from evil and pursuit of good. David continues, “Depart from evil, and do good; seek peace, and pursue it” (v.14). This agrees with Proverbs: “By the fear of the LORD men depart from evil” (Proverbs 16:6). A man may claim to fear God, but if he makes peace with evil, his claim is false. The fear of God is not proved by words of profession, but by a life that turns from evil and follows righteousness.

The following verses show the breadth of the doctrine. Moses said God gathered Israel to hear His words, “that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children” (Deuteronomy 4:10). At the public reading of the law, the people were to hear and learn, fear the LORD, and observe all the words of His law (Deuteronomy 31:12-13). Solomon concluded the matter of life: “Fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13). David stands in the same doctrine in Psalm 34:11.

The promise that follows gives great encouragement. “The eyes of the LORD are upon the righteous, and his ears are open unto their cry” (v.15). Those who learn the fear of the LORD and walk in practical righteousness are not unseen. God watches and hears. Peter quotes this also: “For the eyes of the Lord are over the righteous, and his ears are open unto their prayers” (1 Peter 3:12). The fear of God brings the life into the place of God’s favourable attention.

The contrast is equally sharp. “The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth” (v.16). David is not teaching a soft religion where conduct does not matter. The fear of the LORD divides men. God’s eyes are upon the righteous, but His face is against evil doers. Peter keeps the same contrast in 1 Peter 3:12. Therefore, the fear of the LORD is not optional decoration for the life; it is the path of safety, prayer, and divine favour.

This verse rebukes self-taught religion. Many want to define Christianity by their own feelings, preferences, experiences, or traditions. David says, “I will teach you the fear of the LORD.” The fear of God must be learned from God’s word. A man who refuses instruction will not fear the LORD rightly. “Be not wise in thine own eyes: fear the LORD, and depart from evil” (Proverbs 3:7).

It also rebukes parents and teachers who neglect this duty. Children need more than manners, education, employment skills, entertainment, and earthly success. They need to be taught the fear of the LORD. Timothy knew the holy Scriptures from a child, which were able to make him wise unto salvation through faith which is in Christ Jesus (2 Timothy 3:15). Fathers are commanded to bring children up in the nurture and admonition of the Lord (Ephesians 6:4). The fear of the LORD is the greatest lesson a child can learn.

There is also instruction for ministers. Preaching must teach men to fear God. It is not enough to inform minds, stir emotions, entertain hearers, or gather a crowd. Men must be taught to fear the LORD in daily conduct. They must learn how the fear of God governs the tongue, lips, habits, choices, peace, prayer, and departure from evil. Paul wrote, “Knowing therefore the terror of the Lord, we persuade men” (2 Corinthians 5:11). Faithful preaching includes persuasion unto the fear of God.

Jesus Christ is the perfect Teacher of the fear of the LORD. Isaiah prophesied that the Spirit of the LORD would rest upon Him, including “the spirit of knowledge and of the fear of the LORD,” and that He would be “of quick understanding in the fear of the LORD” (Isaiah 11:2-3). He taught men not to fear them which kill the body, but to fear Him which is able to destroy both soul and body in hell (Matthew 10:28). He perfectly feared, obeyed, honoured, and pleased the Father in all things.

Psalm 34:11 therefore gives a holy call to instruction. Come. Take the place of children. Hearken. Be taught. Learn the fear of the LORD, not as a phrase for religion, but as the governing principle of life before God. Let it rule the tongue, restrain the lips, turn the feet from evil, pursue peace, strengthen prayer, and bring the soul under the watchful eyes and open ears of Jehovah. The man who learns this lesson has begun wisdom, and the teacher who teaches it does great good.

09/05/2026

“𝐈 𝐬𝐡𝐚𝐥𝐥 𝐧𝐨𝐭 𝐝𝐢𝐞, 𝐛𝐮𝐭 𝐥𝐢𝐯𝐞, 𝐚𝐧𝐝 𝐝𝐞𝐜𝐥𝐚𝐫𝐞 𝐭𝐡𝐞 𝐰𝐨𝐫𝐤𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐋𝐎𝐑𝐃.” - 𝐏𝐒𝐀𝐋𝐌 𝟏𝟏𝟖:𝟏𝟕

Psalm 118:17 is the confidence of the righteous sufferer whom the LORD preserves for His own glory. Psalm 118 is plainly Messianic. The New Testament repeatedly uses this psalm of Jesus Christ: the rejected stone becoming the head stone of the corner (v.22; Matthew 21:42; Acts 4:11; 1 Peter 2:7), the blessed One coming in the name of the Lord (v.26; Matthew 21:9; 23:39), and the day the LORD hath made in His glorious work (v.24). Therefore verse 17 must be read in that light. David may speak from his own deliverance, but the psalm rises far beyond David to Christ, the true rejected and exalted King.

“I shall not die.” In David’s immediate case, this is confidence that his enemies would not prevail to take his life. He had been compassed about, thrust sore at, and chastened, but the LORD helped him (vv.10-13,18). The sentence of death seemed near, but God had not appointed his destruction. The righteous man may be brought low, surrounded, wounded, and chastened, yet he cannot die until the LORD’s purpose for him is finished.

In the mouth of Christ, this phrase must be handled with reverence. It does not deny His appointed death. Jesus truly died for the sins of His people, according to the Scriptures (1 Corinthians 15:3). He laid down His life for the sheep (John 10:15). He gave up the ghost (John 19:30). Yet death did not conquer Him, hold Him, or end His work. Peter preached that God raised Him up, “having loosed the pains of death: because it was not possible that he should be holden of it” (Acts 2:24). Thus, in the Messianic height of the psalm, “I shall not die” means death shall not have final dominion. The grave would receive Him, but it would not retain Him.

This agrees with Psalm 16, another Messianic psalm, where David wrote, “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption” (Psalm 16:10). Peter and Paul both applied that promise to Christ’s resurrection (Acts 2:25-32; 13:35-37). Psalm 118:17 stands in the same resurrection confidence. The rejected stone would be cast aside by builders, but God would make Him the head of the corner (v.22). The suffering King would be brought through death into indestructible life.

“But live.” Life is the contrast and triumph. David expected continued life by God’s deliverance. Christ received resurrection life after suffering death. He is “alive for evermore” and has “the keys of hell and of death” (Revelation 1:18). Paul wrote, “Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him” (Romans 6:9). That is the fullest answer to Psalm 118:17. The Messiah lives beyond the reach of death.

This living is not survival only, but appointed life for divine purpose. The LORD does not preserve His servant so he may live unto himself. David’s life was spared so he could praise, testify, rule, and serve. Christ’s resurrection life is for His glory, His reign, His intercession, His church, and the final subduing of every enemy. He must reign till He hath put all enemies under His feet (1 Corinthians 15:25). He lives as Priest, King, Saviour, and Judge.

“And declare.” Here is the great use of the mouth in this verse. Life preserved must become truth declared. The psalmist does not say, I shall not die, but live, and enjoy myself; or live, and boast in my escape; or live, and forget the LORD. He says he will declare. God’s deliverance opens the mouth for testimony. This agrees with the repeated lesson of the Psalms: “Let the redeemed of the LORD say so” (Psalm 107:2); “I believed, therefore have I spoken” (Psalm 116:10); “Come and hear, all ye that fear God, and I will declare what he hath done for my soul” (Psalm 66:16); “My tongue shall speak of thy righteousness and of thy praise all the day long” (Psalm 35:28).

The word “declare” is stronger than private feeling. It means to tell, publish, make known, and bear witness. The works of God deserve open confession. Silence after mercy is not fitting. If God preserves a man from death, delivers him from enemies, restores his soul, forgives his sin, orders his steps, or raises him from despair, he should declare it. A spared life should have a speaking tongue.

This declaration also has a proper subject. He will not chiefly declare his courage, wisdom, suffering, worthiness, or perseverance. He will declare “the works of the LORD.” The speech is God-centered. The righteous man knows who has acted. The LORD helped him (v.13). The right hand of the LORD did valiantly (vv.15-16). The LORD chastened him sore, but did not give him over unto death (v.18). Therefore, the testimony belongs to Jehovah.

“The works.” These are God’s acts in power, mercy, judgment, deliverance, chastening, salvation, and exaltation. In Psalm 118, the works include deliverance from enemies, preservation under chastening, the rejected stone made the head stone of the corner, and the day the LORD made (vv.10-24). In Christ, the works rise to their highest glory: incarnation, obedience, suffering, death, resurrection, exaltation, and kingdom. These are not the works of man’s will, but the works of Jehovah.

“Of the LORD.” LORD in all capital letters is the King James Bible’s usual way of representing the divine name Jehovah. The works declared are His works. He gets the glory. Men rejected the stone, but the LORD made it the head stone of the corner (v.22). Men crucified Christ by wicked hands, but God raised Him up (Acts 2:23-24). Men meant death and defeat, but God wrought salvation and triumph. The mouth of the righteous must keep the glory where it belongs.

This verse rebukes wasted speech. God gives life, and men use the tongue for vanity. God delivers, and men return to murmuring. God preserves from death, and men fill their days with self, complaints, slander, jesting, and earthly trifles. Psalm 118:17 gives a better rule. If I live, I must declare. If God has spared me, my words are owed to Him. The tongue preserved in the land of the living should speak of the living God.

It also rebukes silent gratitude. Some are thankful in thought but rarely declare the works of the LORD. Yet the psalmist resolves to speak. Thanksgiving should be heard. Praise should be uttered. Mercy should be told. Paul commanded, “In every thing give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thessalonians 5:18). A redeemed and preserved man should not need the world to draw words out of him; the works of the LORD should fill his testimony.

There is comfort here for afflicted saints. The LORD may chasten sore and yet not give over unto death (v.18). He may let enemies compass about and yet cut them off (vv.10-12). He may bring His servant near the grave and yet appoint him further work. Until God’s purpose is finished, no enemy can end the life He preserves. Therefore, the afflicted believer may say, not presumptuously, but dependently, “I shall not die, but live, and declare the works of the LORD.”

Christ gives the fullest certainty to this hope. Because He lives, His people shall live also (John 14:19). Because death could not hold Him, it shall not finally hold those given to Him. He is the resurrection and the life (John 11:25). The believer’s final hope is not merely recovery from sickness or escape from earthly enemies, but resurrection unto glory by Jesus Christ. Then the redeemed shall declare the works of the LORD without sin, weariness, fear, or interruption.

Psalm 118:17 therefore gives a holy purpose for life. Life is not ours to spend in silence or vanity. The LORD preserves, delivers, chastens, raises, and saves so His works may be declared. Let the wicked use their mouths for lies and malice; let the redeemed use theirs for testimony. Let the saint say with David, and in the light of the risen Christ, “I shall not die, but live, and declare the works of the LORD.”

09/04/2026

“𝐀𝐧𝐝 𝐦𝐲 𝐭𝐨𝐧𝐠𝐮𝐞 𝐬𝐡𝐚𝐥𝐥 𝐬𝐩𝐞𝐚𝐤 𝐨𝐟 𝐭𝐡𝐲 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬 𝐚𝐧𝐝 𝐨𝐟 𝐭𝐡𝐲 𝐩𝐫𝐚𝐢𝐬𝐞 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐝𝐚𝐲 𝐥𝐨𝐧𝐠.” - 𝐏𝐒𝐀𝐋𝐌 𝟑𝟓:𝟐𝟖

Psalm 35:28 is the right ending to a psalm filled with danger, false accusation, hatred, and prayer for judgment. David began by pleading, “Plead my cause, O LORD, with them that strive with me: fight against them that fight against me” (v.1). His enemies had laid a net for him without cause, false witnesses had risen up, and they had rewarded him evil for good to the spoiling of his soul (vv.7,11-12). They rejoiced at his adversity, opened their mouth wide against him, and said, “Aha, aha, our eye hath seen it” (vv.21,25). Yet David does not end with his enemies’ mouths. He ends with his own tongue consecrated to God: “And my tongue shall speak of thy righteousness and of thy praise all the day long.”

“And my tongue.” David names the member. This is fitting, because Psalm 35 has been full of wicked speech. False witnesses used their tongues against him (v.11). Enemies opened their mouth wide against him (v.21). They wanted to say, “Aha, so would we have it” (v.25). The wicked mouth was active in accusation, mockery, triumph, and malice. David answers by resolving that his tongue shall not imitate theirs. Their mouths spoke evil; his tongue shall speak of God.

This is a great lesson in the use of words. It is possible to answer wicked speech with more wicked speech. It is possible to let false accusation stir bitterness, railing, complaint, or revenge. David does not choose that path. He brings his cause to the LORD, asks for righteous judgment, and gives his tongue a holy assignment. The tongue that could have been consumed with self-defense is devoted to God’s righteousness and praise.

“Shall speak.” This is a resolution. David does not leave his tongue to chance, passion, provocation, or mood. He determines its use. Elsewhere he said, “I will take heed to my ways, that I sin not with my tongue” (Psalm 39:1). He prayed, “Set a watch, O LORD, before my mouth; keep the door of my lips” (Psalm 141:3). Here he gives the positive duty: his tongue shall speak. Guarded speech must not become barren silence. The tongue kept from evil should be used for good.

The word “speak” also shows open acknowledgment. David’s praise will not remain a secret thought. He will give utterance to what God has done and what God is. “Let the redeemed of the LORD say so” (Psalm 107:2). “I believed, therefore have I spoken” (Psalm 116:10). “Come and hear, all ye that fear God, and I will declare what he hath done for my soul” (Psalm 66:16). God’s mercy, righteousness, and deliverance call for declared praise.

“Of thy righteousness.” This is the first subject of David’s tongue. In this psalm, God’s righteousness is His just dealing in David’s cause. David had prayed, “Judge me, O LORD my God, according to thy righteousness” (v.24). He did not ask God to judge by human favour, personal feeling, partiality, or appearance. He asked the righteous Judge to act according to His own righteousness. Therefore, when God answers, David’s tongue will speak of that righteousness.

This righteousness includes God’s refusal to let lies and malice have the final word. Men may strive without cause, hide nets, raise false witnesses, reward evil for good, rejoice at adversity, and speak proudly against the righteous (vv.1,7,11-12,21,26). But God sees the matter truly. He knows what men hide. He weighs the cause. He can bring the wicked to shame and cause those who favour the righteous cause to shout for joy and be glad (vv.26-27). David’s tongue will speak of the righteousness that sets things in order.

This is comfort for the falsely accused. Men may not understand. Friends may be confused. Enemies may be loud. Reports may be twisted. But God’s righteousness is not confused by noise. “The LORD is righteous in all his ways, and holy in all his works” (Psalm 145:17). The saint may wait for Him. The tongue that is tempted to defend self rashly may instead speak of the righteous God who judges rightly.

This also teaches the right subject of testimony after deliverance. David does not say, My tongue shall speak of my innocence, or my patience, or my wisdom, or my enemies’ shame. He says, “thy righteousness.” God remains the subject. The best testimony is not centered in the sufferer, but in the LORD who deals righteously. If God has delivered, judged, corrected, preserved, or exposed evil, then the tongue should speak of Him.

“And of thy praise.” Righteousness and praise belong together. When God acts righteously, His people should praise Him. His judgments are not embarrassing. His defense of the righteous, overthrow of the wicked, hatred of falsehood, and faithfulness to His servants are all matters for praise. “I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments” (Psalm 119:7). A heart that loves God will not praise only His comforts, but also His righteous judgments.

“Thy praise” means the praise due to God, the praise belonging to Him, the praise that declares His excellency. Praise is not religious noise for man’s pleasure. It is God’s honour spoken back to Him and spoken of Him. Earlier David desired that those who favoured his righteous cause would “say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant” (v.27). Verse 28 shows David joining that chorus personally: his own tongue shall speak of God’s praise.

This is the opposite fruit from wicked words. In Psalm 35 the enemies’ mouths produced accusation, mockery, pride, and hatred. David’s tongue will produce praise. The contrast is sharp. One tongue spoils the soul; another magnifies God. One mouth says, “Aha, aha”; another says, “Let the LORD be magnified” (vv.21,27). One set of lips rejoices in adversity; another speaks of righteousness. The tongue reveals which kingdom it serves.

“All the day long.” David does not promise a brief word of thanks and then return to forgetfulness. He resolves upon continual praise. The phrase reaches across the day: morning, noon, evening, public, private, ease, labour, worship, conversation, and reflection. The tongue that has been delivered from enemy speech should not be reserved for occasional religion. It should be frequently employed in the praise of God.

This does not mean nonstop words without wisdom, rest, or order. Scripture also teaches silence in season (Ecclesiastes 3:7). But it does mean that praise should mark the whole course of life. David said elsewhere, “I will bless the LORD at all times: his praise shall continually be in my mouth” (Psalm 34:1). Paul commanded, “In every thing give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thessalonians 5:18). The godly tongue should be ready, frequent, and constant in thanksgiving.

This verse rebukes divided speech. Some use the tongue for God in worship and for vanity afterward. Some praise in the congregation and murmur in the house. Some speak of righteousness in doctrine and speak unrighteously in controversy. Some condemn false witnesses while repeating unproven reports themselves. David’s vow reaches the whole day. The tongue that speaks of God’s righteousness must not be used comfortably for unrighteousness.

It also rebukes silent gratitude. David had cried for help, deliverance, justice, and rescue. If God answers such cries, praise should follow. To receive mercy and then remain silent is uncomely. Hezekiah said, “The living, the living, he shall praise thee, as I do this day” (Isaiah 38:19). If God preserves life, defends a cause, answers prayer, or comforts the soul, the tongue should not act as if nothing worthy of speech has occurred.

There is a lesson here for saints under slander. Do not let enemies govern your tongue. Their false witness, mockery, and malice must not determine your speech. Carry the cause to God. Ask Him to judge according to His righteousness. Pray for righteous deliverance. Then use the tongue for what will still be right after the controversy has passed: speaking of God’s righteousness and praise.

There is also a lesson for churches. The assembly should be full of righteous speech. Those who favour the righteous cause should say continually, “Let the LORD be magnified” (v.27). The church must not become a house of whispering, suspicion, accusation, or revenge. It should be a place where God’s righteousness is confessed, His praise is spoken, and His name is magnified. The tongues of saints should help the congregation look upward to God, not downward into strife.

In the greater light of Christ, Psalm 35 also reminds us of the Righteous One who suffered hatred without cause. Jesus said, “They hated me without a cause” (John 15:25), fulfilling the Scripture concerning the hatred of His enemies. False witnesses rose against Him. Men mocked Him. They opened their mouths against Him. Yet He committed Himself to Him that judgeth righteously (1 Peter 2:23). God answered by raising Him from the dead and exalting Him above all.

Christ therefore gives the fullest reason for this kind of speech. In Him, God’s righteousness is declared perfectly. God is just, and He justifies His elect by the redemption that is in Christ Jesus (Romans 3:24-26). The cross shows that God does not ignore sin, excuse guilt, or surrender righteousness; He saves by the blood of His Son. The resurrection shows that the falsely accused and crucified Christ was owned by God in glory. Therefore, the believer has endless matter for speaking of God’s righteousness and praise.

Psalm 35:28 therefore gives a holy conclusion to painful opposition. Let enemies use their mouths for false witness, mockery, and malice; let David’s tongue speak of God’s righteousness and praise. Let the saint under attack bring his cause to the LORD and refuse to let wicked speech corrupt his own. Let the delivered man not be silent. Let the whole day be filled, again and again, with speech worthy of the God who judges righteously, delivers faithfully, and deserves praise for ever.

Address

228 Ladean Court
Simpsonville, SC
28960

Website

http://www.letgodbetrue.com/

Alerts

Be the first to know and let us send you an email when Let God Be True posts news and promotions. Your email address will not be used for any other purpose, and you can unsubscribe at any time.

Contact The Place Of Worship

Send a message to Let God Be True:

Let God Be True