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Young's Literal Translation
Thy mouth thou hast sent forth with evil, And thy tongue joineth deceit together,
In the KJVVerse 14,688 of 31,102
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Commentary on Psalms 50 verses 16–23
16 ¶ But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?
17 Seeing thou hatest instruction, and castest my words behind thee.
18 When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.
19 Thou givest thy mouth to evil, and thy tongue frameth deceit.
20 Thou sittest and speakest against thy brother; thou slanderest thine own mother's son.
21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.
23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.
God, by the psalmist, having instructed his people in the right way of worshipping him and keeping up their communion with him, here directs his speech to the wicked, to hypocrites, whether they were such as professed the Jewish or the Christian religion: hypocrisy is wickedness for which God will judge. Observe here,
I. The charge drawn up against them. 1. They are charged with invading and usurping the honours and privileges of religion (Psa 50:16): What has thou to do, O wicked man! to declare my statutes? This is a challenge to those that rare really profane, but seemingly godly, to show what title they have to the cloak of religion, and by what authority they wear it, when they use it only to cover and conceal the abominable impieties of their hearts and lives. Let them make out their claim to it if they can. Some think it points prophetically at the scribes and Pharisees that were the teachers and leaders of the Jewish church at the time when the kingdom of the Messiah, and that evangelical way of worship spoken of in the foregoing verses, were to be set up. They violently opposed that great revolution, and used all the power and interest which they had by siting in Moses's seat to hinder it; but the account which our blessed Saviour gives of them (Mt. 23), and St. Paul (Rom 2:21, Rom 2:22), makes this expostulation here agree very well to them. They took on them to declare God's statues, but they hated Christ's instruction; and therefore what had they to do to expound the law, when they rejected the gospel? But it is applicable to all those that are practicers of iniquity, and yet professors of piety, especially if withal they be preachers of it. Note, It is very absurd in itself, and a great affront to the God of heaven, for those that are wicked and ungodly to declare his statutes and to take his covenant in their mouths. It is very possible, and too common, for those that declare God's statutes to others to live in disobedience to them themselves, and for those that take God's covenant in their mouths yet in their hearts to continue their covenant with sin and death; but they are guilty of a usurpation, they take to themselves an honour which they have no title to, and there is a day coming when they will be thrust out as intruders. Friend, how camest thou in hither? 2. They are charged with transgressing and violating the laws and precepts of religion. (1.) They are charged with a daring contempt of the word of God (Psa 50:17): Thou hatest instruction. They loved to give instruction, and to tell others what they should do, for this fed their pride and made them look great, and by this craft they got their living; but they hated to receive instruction from God himself, for that would be a check upon them and a mortification to them. "Thou hatest discipline, the reproofs of the word and the rebukes of Providence." No wonder that those who hate to be reformed hate the means of reformation. Thou castest my words behind thee. They seemed to set God's words before them, when they sat in Moses's seat, and undertook to teach others out of the law (Rom 2:19); but in their conversations they cast God's word behind them, and did not care for seeing that rule which they were resolved not to be ruled by. This is despising the commandment of the Lord. (2.) A close confederacy with the worst of sinners (Psa 50:18): "When thou sawest a thief, instead of reproving him and witnessing against him, as those should do that declare God's statutes, thou consentedst with him, didst approve of his practices, and desire to be a partner with him and to share in the profits of his cursed trade; and thou hast been partaker with adulterers, hast done as they did, and encouraged them to go on in their wicked courses, hast done these things and hast had pleasure in those that do them," Rom 1:32. (3.) A constant persisting in the worst of tongue-sins (Psa 50:19): "Thou givest thy mouth to evil, not only allowest thyself in, but addictest thyself wholly to, all manner of evil-speaking." [1.] Lying: Thy tongue frames deceit, which denotes contrivance and deliberation in lying. It knits or links deceit, so some. One lie begets another, and one fraud requires another to cover it. [2.] Slandering (Psa 50:20): "Thou sittest, and speakest against thy brother, dost basely abuse and misrepresent him, magisterially judge and censure him, and pass sentence upon him, as if you wert his master to whom he must stand or fall, whereas he is thy brother, as good as thou art, and upon the level with thee, for he is thy own mother's son. He is thy near relation, whom thou oughtest to love, to vindicate, and stand up for, if others abused him; yet thou dost thyself abuse him, whose faults thou oughtest to cover and make the best of; if really he had done amiss, yet thou dost most falsely and unjustly charge him with that which he is innocent of; thou sittest and doest this, as a judge upon the bench, with authority; thou sittest in the seat of the scornful, to deride and backbite those whom thou oughtest to respect and be kind to." Those that do ill themselves commonly delight in speaking ill of others.
II. The proof of this charge (Psa 50:21): "These things thou hast done; the fact is too plain to be denied, the fault too bad to be excused; these things God knows, and thy own heart knows, thou hast done." The sins of sinners will be proved upon them, beyond contradiction, in the judgment of the great day: "I will reprove thee, or convince thee, so that thou shalt have not one word to say for thyself." The day is coming when impenitent sinners will have their mouths for ever stopped and be struck speechless. What confusion will they be filled with when God shall set their sins in order before their eyes! They would not see their sins to their humiliation, but cast them behind their backs, covered them, and endeavoured to forget them, nor would they suffer their own consciences to put them in mind of them; but the day is coming when God will make them see their sins to their everlasting shame and terror; he will set them in order, original sin, actual sins, sins against the law, sins against the gospel, against the first table, against the second table, sins of childhood and youth, of riper age, and old age. He will set them in order, as the witnesses are set in order, and called in order, against the criminal, and asked what they have to say against him.
III. The Judge's patience, and the sinner's abuse of that patience: "I kept silence, did not give thee any disturbance in thy sinful way, but let thee alone to take thy course; sentence against thy evil works was respited, and not executed speedily." Note, The patience of God is very great towards provoking sinners. He sees their sins and hates them; it would be neither difficulty nor damage to him to punish them, and yet he waits to be gracious and gives them space to repent, that he may render them inexcusable if they repent not. His patience is the more wonderful because the sinner makes such an ill use of it: "Thou thoughtest that I was altogether such a one as thyself, as weak and forgetful as thyself, as false to my word as thyself, nay, as much a friend to sin as thyself." Sinners take God's silence for consent and his patience for connivance; and therefore the longer they are reprieved the more are their hearts hardened; but, if they turn not, they shall be made to see their error when it is too late, and that the God they provoke is just, and holy, and terrible, and not such a one as themselves.
IV. The fair warning given of the dreadful doom of hypocrites (Psa 50:22): "Now consider this, you that forget God, consider that God knows and keeps account of all your sins, that he will call you to an account for them, that patience abused will turn into the greater wrath, that though you forget God and your duty to him he will not forget you and your rebellions against him: consider this in time, before it be too late; for if these things be not considered, and the consideration of them improved, he will tear you in pieces, and there will be none to deliver." It is the doom of hypocrites to be cut asunder, Mat 24:51. Note, 1. Forgetfulness of God is at the bottom of all the wickedness of the wicked. Those that know God, and yet do not obey him, do certainly forget him. 2. Those that forget God forget themselves; and it will never be right with them till they consider, and so recover themselves. Consideration is the first step towards conversion. 3. Those that will not consider the warnings of God's word will certainly be torn in pieces by the executions of his wrath. 4. When God comes to tear sinners in pieces, there is no delivering them out of his hand. They cannot deliver themselves, nor can any friend they have in the world deliver them.
V. Full instructions given to us all how to prevent this fearful doom. Let us hear the conclusion of the whole matter; we have it, Psa 50:23, which directs us what to do that we may attain our chief end. 1. Man's chief end is to glorify God, and we are here told that whoso offers praise glorifies him; whether he be Jew or Gentile, those spiritual sacrifices shall be accepted from him. We must praise God, and we must sacrifice praise, direct it to God, as every sacrifice was directed; put it into the hands of the priest, our Lord Jesus, who is also the altar; see that it be made by fire, sacred fire, that it be kindled with the flame of holy and devout affection; we must be fervent in spirit, praising the Lord. This he is pleased, in infinite condescension, to interpret as glorifying him. Hereby we give him the glory due to his name and do what we can to advance the interests of his kingdom among men. 2. Man's chief end, in conjunction with this, is to enjoy God; and we are here told that those who order their conversation aright shall see his salvation. (1.) It is not enough for us to offer praise, but we must withal order our conversation aright. Thanksgiving is good, but thanks-living is better. (2.) Those that would have their conversation right must take care and pains to order it, to dispose it according to rule, to understand their way and to direct it. (3.) Those that take care of their conversation make sure their salvation; them God will make to see his salvation, for it is a salvation ready to be revealed; he will make them to see it and enjoy it, to see it, and to see themselves happy for ever in it. Note, The right ordering of the conversation is the only way, and it is a sure way, to obtain the great salvation.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–23. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 50
"Your mouth has abounded in malice, and your tongue has embraced deceit" [Psalm 50:19]. Of the malevolence and deceit, brethren, of certain men he speaks, who by adulation, though they know what they hear to be evil, yet lest they offend those from whom they hear, not only by not reproving but by holding their peace do consent. Too little is it, that they do not say, You have done evil: but they even say, You have done even well: and they know it to be evil: but their mouth abounds in malice, and their tongue embraces deceit. Deceit is a sort of guile in words, of uttering one thing, thinking another. He says not, your tongue has committed deceit or perpetrated deceit, but in order to point out to you a kind of pleasure taken in the very evil doing, He has said, "Hath embraced." It is too little that you do it, you are delighted too; you praise openly, you laugh to yourself. Thou dost push to destruction a man heedlessly putting forth his faults, and knowing not whether they be faults: thou that know it to be a fault, sayest not, "Whither are you rushing?" If you were to see him heedlessly walk in the dark, where you knew a well to be, and were to hold your peace, of what sort would you be? Would you not be set down for an enemy of his life? And yet if he were to fall into a well, not in soul but in body he would die. He does fall headlong into his vices, he does expose before you his evil doings: you know them to be evil, and praisest and laughest to yourself. Oh that at length he were to be turned to God at whom you laugh, and whom you would not reprove, and that he were to say, "Let them be confounded that say to me, Well, well."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 50:19 issues a profound divine indictment against those within God's covenant community who, despite outward religious observance, are characterized by deep internal corruption, specifically manifested in their speech. The verse powerfully exposes a deliberate and voluntary surrender of the mouth to evil purposes and a calculated, artful construction of deceit by the tongue, revealing a stark and damning disconnect between external piety and internal moral depravity. It underscores God's unwavering scrutiny of the heart, which is often most clearly betrayed by the words one speaks.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 50:19 employs several powerful literary devices to convey its message of divine indictment with striking clarity. Parallelism, specifically synonymous parallelism, is evident in the two clauses: "Thou givest thy mouth to evil" and "thy tongue frameth deceit." Both clauses express a similar core idea—the misuse of speech for wicked purposes—but use different yet reinforcing imagery and vocabulary to intensify the message and provide a fuller scope of the sin. The "mouth" and "tongue" function as metonymy for the entire person's speech and, by extension, their inner disposition and character. The most striking device is the vivid imagery conveyed by the verb "frameth" (Hebrew tsâmad). This word evokes the concrete image of a craftsman building, fabricating, or contriving, transforming the abstract concept of lying into a tangible, deliberate act of construction. This imagery powerfully highlights the premeditated, skillful, and artful nature of the deceit, suggesting that the individual is not merely uttering falsehoods but is actively manufacturing and perfecting them. The direct address "Thou" creates a powerful sense of immediate accusation and indictment, placing the individual directly before God's judgment seat.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the biblical emphasis on the profound significance and potential danger of human speech. The tongue, though physically small, is consistently portrayed as an incredibly potent instrument, capable of immense good or destructive evil. Theologically, it underscores that words are not morally neutral; they are a direct emanation from the heart, revealing one's true spiritual condition and moral alignment. God, who is truth and light, abhors deceit and holds individuals accountable for every word spoken, seeing through outward religious performance to the inner reality of a person's character. This aligns with the broader biblical teaching that genuine faith is expressed not only in ritual but in integrity of life, including integrity of speech, which is a hallmark of true righteousness.
REFLECTION AND APPLICATION
Psalms 50:19 serves as a stark and convicting mirror, compelling us to examine the nature and intent behind our own words. In an age saturated with information, instant communication, and often anonymous online interactions, the temptation to engage in gossip, slander, exaggeration, misrepresentation, or outright falsehood is ever-present. This verse reminds us that God is not distant from our daily conversations; He hears and judges every utterance, for our words are not merely sounds but powerful expressions of our inner being. True worship extends beyond Sunday services and formal rituals to encompass the integrity of our communication in all spheres of life. Our words should be instruments of truth, grace, and edification, reflecting a heart transformed by God's Spirit, rather than being surrendered to evil or used to fabricate deceit. It calls us to cultivate a profound sense of accountability for our speech, recognizing that our words have the power to build up or tear down, to bless or curse, to reveal truth or propagate lies. For those who struggle with harmful speech patterns, this verse underscores the urgent need for divine intervention and the daily discipline of inviting God to guard our mouths and hearts, aligning our speech with His truth and love.
Questions for Reflection
FAQ
Why is speech so important to God, as highlighted in this verse?
Answer: Speech is profoundly important to God because it is a direct outflow and powerful indicator of the heart's condition. As Jesus taught in Matthew 12:34, "out of the abundance of the heart the mouth speaks." Our words reveal our true character, our values, our intentions, and our relationship with truth. God, who is perfectly truthful and righteous, abhors deceit and wickedness in communication because it directly contradicts His nature and damages human relationships, which are meant to reflect His image. Furthermore, speech has immense power to create or destroy, to bless or curse, and God holds us accountable for how we wield this power, viewing it as a direct reflection of our inner spiritual state.
What does "frameth deceit" imply about the nature of sin, beyond just telling a lie?
Answer: The phrase "frameth deceit" (from the Hebrew tsâmad) implies a much deeper and more insidious level of sin than a simple, spontaneous lie. It suggests premeditation, artfulness, and a deliberate construction or fabrication of falsehoods. It's not an accidental slip of the tongue, but a calculated act of manufacturing or perfecting untruths, much like a craftsman builds something with skill and intent. This indicates a heart that is not merely prone to error, but one that actively devises, perfects, and propagates deception. It points to a deep-seated moral corruption where the individual is invested in creating and maintaining a false reality, often to manipulate, harm, or conceal their own wickedness, demonstrating a profound lack of integrity.
How does this verse relate to the broader theme of hypocrisy in Psalm 50?
Answer: This verse is central to the theme of hypocrisy in Psalm 50. The psalm indicts those who present an outward show of religious devotion—offering sacrifices and participating in rituals—while their inner lives and actions, particularly their speech, betray a profound lack of genuine obedience and moral integrity. "Thou givest thy mouth to evil, and thy tongue frameth deceit" exposes the core of their hypocrisy: their words, which should be instruments of truth and praise, are instead used for wickedness and falsehood. This demonstrates that their outward religious acts are empty because their hearts are unaligned with God's truth, proving that God looks beyond the external performance to the true condition of the heart, as revealed by their corrupt speech and actions.
CHRIST-CENTERED FULFILLMENT
Psalms 50:19, with its sharp indictment of the mouth given to evil and the tongue framing deceit, finds its ultimate contrast and fulfillment in the person and work of Jesus Christ. While the psalm condemns those whose words betray their corrupt hearts, Jesus is revealed as the very embodiment of truth, whose mouth never gave itself to evil and whose tongue never framed deceit. He is the Word made flesh, whose every utterance was pure, life-giving, and true, speaking with unparalleled authority and grace. He consistently exposed the hypocrisy of those who spoke deceitfully, particularly the religious leaders of His day, as powerfully demonstrated in Matthew 23. Furthermore, Christ's atoning sacrifice on the cross not only provides forgiveness for the sin of the tongue but also empowers His followers to speak a new language—the language of truth, grace, and love. Through the indwelling Holy Spirit, believers are enabled to put off the old self with its deceitful practices and to speak truth to one another, building up the body of Christ (as exhorted in Ephesians 4:25). In Christ, the destructive power of the tongue is redeemed, transformed into an instrument for God's glory and the edification of others, fulfilling the call to integrity of speech that Psalm 50:19 so starkly demands.