Exegetical and Hermeneutical Commentary of Psalms 66:17
I cried unto him with my mouth, and he was extolled with my tongue.
17. and he was extolled with my tongue ] Better as R.V. marg., and high praise (Psa 149:6) was under my tongue. Even while he prayed, he had praises ready, so sure was he of an answer. Cp. Psa 10:7, though (see note) the idea there may be different.
Fuente: The Cambridge Bible for Schools and Colleges
I cried unto him with my mouth – That is, in my trouble; when distress came upon me. This, according to the explanation of the design of the psalm given above, is one individual speaking on behalf of the nation, or uttering the sentiment of the people. At the same time, however, all this is language appropriate to an individual when recording his own experience.
And he was extolled with my tongue – I praised him; I acknowledged his supremacy. I recognized my dependence on him, and looked to him as that God who had all things under his control, and who could grant me the deliverance which I desired.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. I cried unto him with my mouth] My prayer was fervent; he heard and answered; and my tongue celebrated his mercies; and he as graciously received my thanksgiving, as he compassionately heard my prayer.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With my mouth; with a loud voice and great fervency: or it is a pleonasm, as Psa 44:1, We have heard with our ears. Extolled, i.e. praised by me, to wit, for answering my prayers.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. he was extolled with mytongueliterally, “exaltation (was) under my tongue,”as a place of deposit, whence it proceeded; that is, honoring God washabitual.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I cried unto him with my mouth,…. Crying designs prayer, and supposes distress; and crying with the mouth denotes vocal, ardent, and fervent prayer;
and he was extolled with my tongue: at the same time the psalmist prayed for deliverance out of his distresses, he praised God for the mercies he had received: and did, as the Apostle Paul directs, make known his requests with thanksgiving, Php 4:6; or “he was exalted under my tongue” g; that is, in his heart, as some interpret it; his heart and his mouth went together; and out of the abundance of his heart his tongue spoke of the goodness, kindness, and mercy of God to him. The Targum is,
“and his promise was under my tongue;”
and so he was very different from a wicked man, who keeps iniquity under his tongue, as a sweet morsel, Job 20:12.
g “sublingua mea”, Montanus, Tigurine version, Vatablus, Musculus, Cocceius, Gejerus, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
17. I cried unto him with my mouth He proves that he owed his safety to Divine interposition, from the circumstance of his having prayed, and in consequence, having sensibly experienced his kindness. Answers to prayer serve in no small degree to illustrate the goodness of God; and confirm our faith in it. In saying that he cried to God with his mouth and tongue, these are terms denoting, as we have seen in a previous part of the psalm, the vehemency and earnestness with which he prayed. Had he not prayed from the heart, he would have been rejected, but he makes mention of the tongue also, in token of the ardor of his supplications. Some absurdly imagine, that because the expression under the tongue is used, the meaning is with the heart Words are said to come from under the tongue, because they are formed by the flexion of the tongue, as in that passage,
“
The poison of asps is under their lips,” (Psa 140:3)
The term extol intimates, that we cannot honor God more in our worship, than by looking upwards to him for deliverance. The Papists rob him of a chief part of his glory, when they direct their prayers to the dead or to images, and make such little account of calling upon the name of the Lord.
The Psalmist next lays down the rule, which must be attended to, if we would pray properly and acceptably; guarding against that presumptuous exercise which overlooks the necessity of faith and penitence. We see with what audacity hypocrites and ungodly men associate themselves with the Lord’s people, in compliance with the general calls of the word to engage in prayer. To check this solemn mockery, the Psalmist mentions integrity of heart as indispensable. I am aware that the words may be considered as an assertion of his own personal uprightness of conduct, as we find him frequently vindicating this, by an appeal to the visible and practical proofs which God had shown of his favor to him; but his main object is evidently to enforce by the example of his own exercise the common propriety of drawing near to God with a pure heart. We have a parallel scripture in Joh 9:31, “We know that God heareth not sinners.” In one sense, he hears none but sinners; for we must all conform to the great rule of applying to him for the remission of our sins. But while believers make an unreserved confession of guilt before God, by this very thing they cease to be sinners, for God pardons them in answer to their supplications. We are not to forget the words of Paul,
“
Let every one that nameth the name of Christ depart from iniquity,” — (2Ti 2:19)
Besides, to regard iniquity in the heart does not mean to be conscious of sin — for all the Lord’s people must see their sins and be grieved for them, and this is rather praiseworthy than condemnable; — but to be bent upon the practice of iniquity. He particularly refers to the heart, intimating that not only were his hands clean, in the sense of his being innocent before men, but that he could appeal to God in proof of his inward integrity. When the heart does not correspond to the outward conduct, and harbours any secret evil intent, the fair exterior appearance may deceive men; but it is an abomination in the sight of God, The Psalmist affirms with emphasis, that his prayers had been answered, and we ought to draw the inference that we shall never be disappointed, if we seek God in sincerity.
Fuente: Calvin’s Complete Commentary
(17) And he . . .Literally, exaltation (i.e., praise) was under my tongue, apparently a Hebrew idiom akin to our on the tip of the tongue, i.e., ready at any moment for utterance.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17-19. He rehearses the steps of his experience.
I cried Earnestly prayed.
Extolled with my tongue Made open, verbal confession, and offered praise.
If I regard iniquity To be free from “iniquity,” the psalmist had to be sincere in purpose and in act, his motives being known to and judged by God, who looketh at the heart.
God hath heard me The answer came. The thing asked was given. A simple narrative and testimony.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 66:17 I cried unto him with my mouth, and he was extolled with my tongue.
Ver. 17. I cried unto him ] I prayed fervently and frequently.
And he was extolled, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I cried: Psa 30:8, Psa 34:3, Psa 34:4, Psa 34:6, Psa 116:1, Psa 116:2, Psa 116:12
he was: Psa 30:1, Psa 145:1
Reciprocal: Job 22:27 – make thy Psa 3:4 – I cried Psa 63:3 – lips