Psalms 66:17

_I CRIED UNTO HIM WITH MY MOUTH, AND HE WAS EXTOLLED WITH MY TONGUE._ I cried unto him with my mouth, and he was extolled with my tongue - literally, 'an extolling (of Him was) under my tongue,' implying fullness of praise (Psalms 10:7). A store of praise being conceived as under the tongue, whence a portion might be taken on all occasions. The sense is, 'scarcely had I cried unto Him when, by delivering me, He gave me abundant reason to extol Him' (Psalms 34:6)....

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...

13-20 We should declare unto those that fear God, what he has done for our souls, and how he has heard and answered our prayers, inviting them to join us in prayer and praise; this will turn to our mutual comfort, and to the glory of God. We cannot share these spiritual privileges, if we retain the love of sin in our hearts, though we refrain from the gross practice, Sin, regarded in the heart, will spoil the comfort and success of prayer; for the sacrifice of the wicked is an abomination of the Lord. But if the feeling of sin in the heart causes desires to be rid of it; if it be the presence of one urging a demand we know we must not, cannot comply with, this is an argument of sincerity. And when we pray in simplicity and godly sincerity, our prayers will be answered. This will excite gratitude to Him who hath not turned away our prayer nor his mercy from us. It was not prayer that fet...

Verse Psalms 66:17. _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_....

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....

EXPOSITION THIS is another song of thanksgiving, and is connected with a special deliverance (Psalms 66:10). The composer is about to offer a sacrifice to God in his holy place, in performance of a vow which he had made when he was in trouble (Psalms 66:13), and has prepared the psalm as a liturgical formula to be used on the occasion. It is an ode in four strophes: an opening one of four verses—a simple rendering of praise (Psalms 66:1); then a short strophe of three verses, celebrating God's might against his enemies (Psalms 66:5); next a statement in general terms of the deliverance experienced, a

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, Philippians 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,...

Psalms 66:1. _Make a joyful noise unto God all ye lands: sing forth the honour of his name: make his praise glorious._ In a company of advanced saints, silence may be sometimes profitable. The first verse of the previous Psalm should read, according to the Hebrew, «Praise is silent for thee, O God, in Zion.» Full-grown saints may have their times of waiting in silence before the Lord, but when the heathen are to be brought in, and when new hearts are to be taught new songs, then there must be a noise, and not merely a noise, but a noise that is full of joy: «Make a joyful noise unto God, all ye lands.» This should be the chief point about it, that it should be a joyful noise. Many of the newly invented tunes, which have put the good old tunes out of favor, appear to have been made to rattle through the hymn as quickly as possible, as though the composer had written, «Let us praise

Psalms 66 The Praise and Worship of the Millennium _ 1. What God hath wrought! (Psalms 66:1)_ 2. Israel's praise and worship (Psalms 66:8) “Shout aloud unto God, all the earth! Sing the glory of His Name, ascribe to Him glory, in His praise.” This will be done in the coming kingdom age. And Israel will be the leader of that praise, calling upon the nations to join into the glory song. “All the earth shall worship Thee, and shall sing unto Thee, they shall sing Thy Name, Israel will worship in the beauty of holiness, and this people, now a holy nation and kingdom of priests, become His witnesses.” “Come and hear all ye that fear God, and I will declare what He has done for my soul.”...

LXVI. A AND LXVI. B. Here again we have two Pss., rather unskilfully joined together, for the former ends, the latter begins abruptly. In Psalms 66 A (Psalms 66:1) the speaker always uses the first person plural in speaking of himself. He represents the people, or at least a section of the people. He deals with matters of public concern. In Psalms 66 B (Psalms 66:13) the poet uses the singular number and thanks God for grace bestowed upon himself personally. LXVI. A. The author invites the Jews, and indeed the whole world, to praise God's wondrous deeds. God had guided the Hebrews in their trials, as He had led them long ago through the Red Sea and across the Jordan dry-shod. The most notable thing in the Ps. is its universalism. The heathen, though no doubt in a subordinate position, are t