Psalms 66:17

Translation
King James Version
I cried unto him with my mouth, and he was extolled with my tongue.
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KJV (with Strong's)
I cried H7121 H8804 unto him with my mouth H6310, and he was extolled H7311 H8785 H8676H7318 H8785 with H8478 my tongue H3956.
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Complete Jewish Bible
I cried out to him with my mouth, his praise was on my tongue.
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Berean Standard Bible
I cried out to Him with my mouth and praised Him with my tongue.
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American Standard Version
I cried unto him with my mouth, And he was extolled with my tongue.
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World English Bible Messianic
I cried to him with my mouth. He was extolled with my tongue.
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Geneva Bible (1599)
I called vnto him with my mouth, and he was exalted with my tongue.
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Young's Literal Translation
Unto Him with my mouth I have called, And exaltation is under my tongue.
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See also
Psalms 34:6Psalms 116:1Psalms 116:2Psalms 30:1Psalms 145:1Psalms 116:12Psalms 30:8
In the KJVVerse 14,891 of 31,102

Study This Verse

SUMMARY

Psalm 66:17 encapsulates a profound and deeply personal spiritual journey, illustrating the direct and dynamic relationship between a believer's earnest supplication and their subsequent outpouring of praise. It captures the transition from a heartfelt cry for divine intervention to a joyous exaltation of God, highlighting the efficacy of prayer and the natural overflow of gratitude that arises from experiencing God's faithfulness and deliverance. This verse serves as a concise testament to the psalmist's personal encounter with God's saving power, mirroring the broader themes of thanksgiving and divine responsiveness woven throughout Psalm 66.

CONTEXT

  • Literary Context: Psalm 66 unfolds as a powerful hymn of thanksgiving, beginning with a universal call to worship God for His "awesome deeds" and "terrible works" displayed across creation and history, specifically mentioning the Red Sea crossing and the Jordan River's parting (Psalm 66:1-7). The psalm then transitions to a national recounting of God's testing and deliverance of Israel, likening their suffering to being "brought into the net" and having "a heavy burden on our backs" before being "brought out into a place of abundance" (Psalm 66:8-12). Following this communal testimony, the psalmist shifts to a deeply personal vow and thanksgiving for his own deliverance (Psalm 66:13-19). Verse 17 is situated at the heart of this personal testimony, detailing the psalmist's direct appeal to God during a time of distress and his subsequent, immediate response of worship and praise for God's gracious intervention. It serves as the pivotal moment where the personal cry is met with divine action, leading to public acknowledgment and profound gratitude.
  • Historical & Cultural Context: In ancient Israel, prayer was often a vocal and public act, especially when involving vows made in times of distress or thanksgiving for deliverance. The act of "crying out" to God (קָרָא, qara') was a common and intense expression of urgent petition, signifying a deep reliance on God in moments of national or personal crisis. This was not a casual request but an earnest, often desperate, plea. Similarly, "extolling" God (רוּמַם, rumam) with the tongue was a public declaration of praise, frequently fulfilling a vow made during the period of distress. Such public testimonies reinforced the community's faith in God's active involvement in human affairs and His reputation as a faithful deliverer. The Temple in Jerusalem was a primary site for such public expressions of prayer and praise, where individuals would bring sacrifices and offer vocal thanks for answered prayers, as seen in other psalms of thanksgiving (e.g., Psalm 116). This verse thus reflects a deeply ingrained cultural and religious practice of acknowledging God's direct intervention and responding with appropriate and public worship.
  • Key Themes: This verse powerfully contributes to several key themes within Psalm 66 and the broader Psalter. Firstly, it highlights The Efficacy of Earnest Prayer, demonstrating unequivocally that God hears and responds to the sincere, vocal cries of His people. The direct correlation between "I cried unto him" and "he was extolled" underscores the belief that God is attentive and actively involved in the lives of those who seek Him, a theme beautifully echoed in Psalm 34:6. Secondly, it illustrates The Inseparable Link Between Prayer and Praise. The psalmist's experience moves seamlessly from supplication to celebration, establishing a complete cycle of faith, experience, and thanksgiving. This pattern is foundational to biblical worship, where divine deliverance invariably prompts worship, as seen when Israel sang praises after crossing the Red Sea in Exodus 15. Finally, the verse affirms God's Worthiness of Exaltation. The act of "extolling" God is not merely a polite acknowledgment but a profound declaration of His supreme power, faithfulness, and goodness. It recognizes His unique character as the one true God, worthy of the highest praise and adoration, a truth consistently proclaimed throughout the Scriptures, from the call to worship in Psalm 96:4 to the heavenly worship described in Revelation 4:11.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Cried (Hebrew, qârâʼ, H7121): This primitive root signifies a strong, urgent, and often vocal appeal. It implies a sense of distress or need that compels the individual to call out directly to God. It's not a casual request but an earnest, heartfelt plea, often with an expectation of a response. In biblical usage, qârâʼ is frequently associated with prayer in times of trouble, indicating a desperate reliance on divine intervention, as seen in the psalmist's personal experience here.
  • Extolled (Hebrew, rôwmâm, from rûwm, H7318): The root rûwm means "to be high," "to rise," or "to lift up." The Pual participle rôwmâm specifically means "to be exalted" or "to be extolled." It describes the act of raising someone or something to a position of honor, glory, and high regard. In this context, it signifies a profound and public declaration of God's supreme greatness, power, and worthiness of praise, elevating Him above all others in the psalmist's estimation and testimony.
  • Mouth (Hebrew, peh) and Tongue (Hebrew, lâshôwn, H6310): These terms emphasize the physical, audible, and public nature of both the supplication and the praise. The "mouth" (peh) is the instrument of the initial cry, indicating a direct, unreserved vocalization of need, a means of blowing out words. The "tongue" (lâshôwn) is the instrument of subsequent praise, signifying a deliberate, articulate, and often public declaration of God's goodness. Their combined use underscores the psalmist's wholehearted and complete engagement in both stages of this spiritual experience, moving from urgent petition to joyful proclamation.

Verse Breakdown

  • "I cried unto him with my mouth": This clause describes the psalmist's initial act of desperate, personal prayer. The phrase "with my mouth" highlights the vocal and earnest nature of the supplication, indicating that the prayer was not merely a silent thought but an audible, heartfelt expression directed specifically "unto him" (God). It conveys the urgency and sincerity of the psalmist's plea in a time of need, establishing the foundation for the subsequent divine response.
  • "and he was extolled with my tongue": This second clause reveals the outcome and the psalmist's response to God's intervention. The passive voice "he was extolled" implies that God's actions—His deliverance or faithfulness—were the direct cause for His exaltation. "With my tongue" emphasizes the active, vocal, and public nature of the praise. It signifies that the same instrument used for the cry of distress is now used for a declaration of God's greatness, demonstrating a complete and reciprocal cycle of faith, experience, and grateful worship.

Literary Devices

Psalm 66:17 employs several potent literary devices to enhance its meaning and impact. Foremost is Synonymous Parallelism, where the second clause ("and he was extolled with my tongue") echoes and reinforces the meaning of the first ("I cried unto him with my mouth"). While the actions (crying vs. extolling) are distinct, they are parallel in their source (the psalmist's vocal organs) and object (God), illustrating a powerful cause-and-effect relationship where the cry leads to the extolling. The strategic use of "mouth" and "tongue" exemplifies Merism, a figure of speech in which two contrasting or complementary parts are used to represent a whole. Here, "mouth" and "tongue" collectively represent the entirety of the psalmist's vocal expression and, by extension, his whole being engaged in both prayer and praise. Finally, the verse functions as a powerful piece of Personal Testimony, a narrative device common in the Psalms where the psalmist shares a deeply personal encounter with God to instruct, encourage, and lead others in worship. This personal account makes the theological truth relatable and profoundly impactful.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalm 66:17 articulates a fundamental theological truth: God hears and responds to the sincere cries of His people, and this divine responsiveness naturally elicits heartfelt praise. This verse beautifully encapsulates the reciprocal nature of the covenant relationship, where human need meets divine grace, resulting in human adoration. It underscores the biblical emphasis on vocal, active worship, moving beyond mere thought to express profound spiritual realities. The psalmist's experience serves as a microcosm of Israel's history—a people repeatedly crying out to God in distress and then celebrating His mighty acts of deliverance, reinforcing God's character as both attentive and mighty. This pattern of supplication leading to exaltation is a core element of faithful living, affirming God's sovereignty and our dependence on Him, and it foreshadows the ultimate worship of God in eternity.

REFLECTION AND APPLICATION

Psalm 66:17 offers a timeless blueprint for our spiritual lives, urging us to embrace both the earnestness of prayer and the exuberance of praise. In moments of distress, this verse encourages us to vocalize our needs to God without reservation, trusting in His attentiveness and power. It reminds us that our cries are not unheard but are met with divine care and intervention according to His perfect will. Crucially, it then calls us to complete the cycle of faith by intentionally and audibly extolling God when His hand is revealed. This is not merely an obligation but a natural, joyful overflow of a heart that has experienced His faithfulness. Cultivating such a responsive heart transforms our challenges into opportunities for deeper worship, fostering a vibrant, living relationship with our Creator. It teaches us that our testimony, spoken with our mouths and tongues, is a powerful witness to God's goodness, both for our own souls and for those around us, inviting others to join in the praise of our delivering God.

Questions for Reflection

  • When was the last time you truly "cried out" to God with earnestness, and what was the outcome of that fervent prayer?
  • How often do your prayers naturally transition into praise, and what might hinder this complete cycle of faith and gratitude in your life?
  • In what specific ways can you more intentionally use your "mouth" and "tongue" to both express your needs to God and to extol Him for His character and works?
  • What particular acts of God's faithfulness in your life or in the world can you publicly declare and praise Him for today, thereby encouraging others?

FAQ

Why is vocal prayer and praise emphasized in this verse?

Answer: The emphasis on "mouth" and "tongue" highlights the holistic and public nature of the psalmist's devotion. Vocalizing prayer signifies a deep, earnest engagement of the whole person, moving beyond mere thought to an audible expression of dependence and trust. Similarly, vocal praise is a deliberate act of worship that acknowledges God's greatness not only internally but also externally, often serving as a public testimony to His faithfulness. This physical expression deepens personal connection and can inspire others, fulfilling the call to "make a joyful noise to the Lord, all the earth!" as found in Psalm 100:1.

Does this verse imply that God only hears vocal prayers?

Answer: No, this verse does not imply that God only hears vocal prayers. The Bible clearly teaches that God hears the silent prayers and even the thoughts and intentions of the heart, as seen in Hannah's silent prayer in 1 Samuel 1:13 and the Spirit's intercession for us with groans that words cannot express in Romans 8:26-27. Rather, the emphasis on "mouth" and "tongue" in Psalm 66:17 underscores the earnestness and completeness of the psalmist's engagement. It speaks to a full, unreserved expression of faith and gratitude, which often finds its most powerful form in vocal declaration, especially in ancient cultural contexts where public vows and testimonies were common and expected.

CHRIST-CENTERED FULFILLMENT

Psalm 66:17, with its profound cycle of cry and praise, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the one who perfectly embodies both the earnest cry and the ultimate extolling. In His earthly ministry, Jesus Himself cried out to the Father with fervent prayers and supplications, particularly in His agony in Gethsemane (Luke 22:41-44) and from the cross (Matthew 27:46). His cries were heard, not necessarily by the removal of suffering, but by His resurrection and supreme exaltation to the right hand of the Father (Philippians 2:9-11), demonstrating the Father's ultimate faithfulness and power over death. Moreover, Christ is the object of all praise and the one through whom all praise is now offered. As the Lamb of God, whose sacrifice takes away the sin of the world (John 1:29), He is eternally extolled by heavenly hosts, worthy to receive power, wealth, wisdom, might, honor, glory, and blessing (Revelation 5:12-13). For believers, our cries to God are now heard through Christ, our great High Priest who intercedes for us (Hebrews 4:14-16). And it is through Him that we offer our "sacrifice of praise" to God continually, the fruit of lips that acknowledge His name (Hebrews 13:15), extolling the Father for His redemptive work accomplished in the Son, completing the divine cycle of grace, human response, and eternal glory.

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Commentary on Psalms 66 verses 13–20

The psalmist, having before stirred up all people, and all God's people in particular, to bless the Lord, here stirs up himself and engages himself to do it.

I. In his devotions to his God, Psa 66:13-15. He had called upon others to sing God's praises and to make a joyful noise with them; but, for himself, his resolutions go further, and he will praise God, 1. By costly sacrifices, which, under the law, were offered to the honour of God. All people had not wherewithal to offer these sacrifices, or wanted zeal to be at such an expense in praising God; but David, for his part, being able, is as willing, in this chargeable way to pay his homage to God (Psa 66:13): I will go into thy house with burnt-offerings. His sacrifices should be public, in the place which God had chosen: "I will go into thy house with them." Christ is our temple, to whom we must bring our spiritual gifts, and by whom they are sanctified. They should be the best of the king - burnt-sacrifices, which were wholly consumed upon the altar, to the honour of God, and of which the offerer had no share; and burnt-sacrifices of fatlings, not the lame or the lean, but the best fed, and such as would be most acceptable at his own table. God, who is the best, must be served with the best we have. The feast God makes for us is a feast of fat things, full of marrow (Isa 25:6), and such sacrifices should we bring to him. He will offer bullocks with goats, so liberal will he be in his return of praise, and not strait-handed: he would not offer that which cost him nothing, but that which cost him a great deal. And this with the incense of rams, that is, with the fat of rams, which being burnt upon the altar, the smoke of it would ascend like the smoke of incense. Or rams with incense. The incense typifies Christ's intercession, without which the fattest of our sacrifices will not be accepted. 2. By a conscientious performance of his vows. We do not acceptably praise God for our deliverance out of trouble unless we make conscience of paying the vows we made when we were in trouble. This was the psalmist's resolution (Psa 66:13, Psa 66:14), I will pay thee my vows, which my lips have uttered when I was in trouble. Note, (1.) It is very common, and very commendable, when we are under the pressure of any affliction, or in the pursuit of any mercy, to make vows, and solemnly to speak them before the Lord, to bind ourselves out from sin and bind ourselves more closely to our duty; not as if this were an equivalent, or valuable consideration, for the favour of God, but a qualification for receiving the tokens of that favour. (2.) The vows which we made when we were in trouble must not be forgotten when the trouble is over, but be carefully performed, for better it is not to vow than to vow and not pay.

II. In his declarations to his friends, Psa 66:16. He calls together a congregation of good people to hear his thankful narrative of God's favours to him: "Come and hear, all you that fear God, for, 1. You will join with me in my praises and help me in giving thanks." And we should be as desirous of the assistance of those that fear God in returning thanks for the mercies we have received as in praying for those we want. 2. "You will be edified and encouraged by that which I have to say. The humble shall hear of it and be glad, Psa 34:2. Those that fear thee will be glad when they see me (Psa 119:74), and therefore let me have their company, and I will declare to them, not to vain carnal people that will banter it and make a jest of it" (pearls are not to be cast before swine); "but to those that fear God, and will make a good use of it, I will declare what God has done for my soul," not in pride and vain-glory, that he might be thought more a favourite of heaven than other people, but for the honour of God, to which we owe this as a just debt, and for the edification of others. Note, God's people should communicate their experiences to each other. We should take all occasions to tell one another of the great and kind things which God has done for us, especially which he has done for our souls, the spiritual blessings with which he has blessed us in heavenly things; these we should be most affected with ourselves, and therefore with these we should be desirous to affect others. Now what was it that God had done for his soul? (1.) He had wrought in him a love to the duty of prayer, and had by his grace enlarged his heart in that duty (Psa 66:17): I cried unto him with my mouth. But if God, among other things done for our souls, had not given us the Spirit of adoption, teaching and enabling us to cry, Abba, Father, we should never have done it. That God has given us leave to pray, a command to pray, encouragements to pray, and (to crown all) a heart to pray, is what we have reason to mention with thankfulness to his praise; and the more if, when we cried to him with our mouth, he was extolled with our tongue, that is, if we were enabled by faith and hope to give glory to him when we were seeking for mercy and grace from him, and to praise him for mercy in prospect though not yet in possession. By crying to him we do indeed extol him. He is pleased to reckon himself honoured by the humble believing prayers of the upright, and this is a great thing which he has done for our souls, that he has been pleased so far to unite interests with us that, in seeking our own welfare, we seek his glory. His exaltation was under my tongue (so it may be read); that is, I was considering in my mind how I might exalt and magnify his name. When prayers are in our mouths praises must be in our hearts. (2.) He had wrought in him a dread of sin as an enemy to prayer (Psa 66:18): If I regard iniquity in my heart, I know very well the Lord will not hear me. The Jewish writers, some of them that have the leaven of the Pharisees, which is hypocrisy, put a very corrupt gloss upon these words: If I regard iniquity in my heart, that is (say they), If I allow myself only in heart-sins, and iniquity does not break out in my words and actions, God will not hear me, that is, he will not be offended with me, will take no notice of it, so as to lay it to my charge; as if heart-sins were no sins in God's account. The falsehood of this our Saviour has shown in his spiritual exposition of the law, Mt. 5. But the sense of this place is plain: If I regard iniquity in my heart, that is, "If I have favourable thoughts of it, if I love it, indulge it, and allow myself in it, if I treat it as a friend and bid it welcome, make provision for it and am loth to part with it, if I roll it under my tongue as a sweet morsel, though it be but a heart sin that is thus countenanced and made much of, if I delight in it after the inward man, God will not hear my prayer, will not accept it, nor be pleased with it, nor can I expect an answer of peace to it." Note, Iniquity, regarded in the heart, will certainly spoil the comfort and success of prayer; for the sacrifice of the wicked is an abomination to the Lord. Those that continue in love and league with sin have no interest either in the promise or in the Mediator, and therefore cannot expect to speed in prayer. (3.) He had graciously granted him an answer of peace to his prayers (Psa 66:19): "But verily God has heard me; though, being conscious to myself of much amiss in me, I began to fear that my prayers would be rejected, yet, to my comfort, I found that God was pleased to regard them." This God did for his soul, by answering his prayer, he gave him a token of his favour and an evidence that he had wrought a good work in him. And therefore he concludes (Psa 66:20), Blessed be God. The two foregoing verses are the major and minor propositions of a syllogism: If I regard iniquity in my heart, God will not hear my prayer; that is the proposition: but verily God has heard me; that is the assumption, from which he might have rationally inferred, "Therefore I do not regard iniquity in my heart;" but, instead of taking the comfort to himself, he gives the praise to God: Blessed be God. Whatever are the premises, God's glory must always be the conclusion. God has heard me, and therefore blessed be God. Note, What we win by prayer we must wear with praise. Mercies in answer to prayer do, in a special manner, oblige us to be thankful. He has not turned away my prayer, nor his mercy. Lest it should be thought that the deliverance was granted for the sake of some worthiness in his prayer, he ascribes it to God's mercy. This he adds by way of correction: "It was not my prayer that fetched the deliverance, but his mercy that sent it." Therefore God does not turn away our prayer, because he does not turn away his own mercy, for that is the foundation of our hopes and the fountain of our comforts, and therefore ought to be the matter of our praises.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–20. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 66
"How great things He has done to my soul." "To Him with my mouth I have cried" [Psalm 66:17]. And this very thing, he says, has been done to his soul; that to Him with his mouth he should cry, has been done, he says, to his soul. Behold, brethren, Gentiles we were, even if not in ourselves, in our parents. And what says the Apostle? "You know, when Gentiles you were, to idols without speech how ye went up, being led." [1 Corinthians 12:2] Let the Church now say, "how great things He has done to my soul." "To Him with my mouth I have cried." I a man to a stone was crying, to a deaf stock I was crying, to idols deaf and dumb I was speaking: now the image of God has been turned to the Creator thereof. I that was "saying to a stock, My father you are; and to a stone, You have begotten me:" [Jeremiah 2:27] now say, "Our Father, which art in Heaven." [Matthew 6:9] ..."To Him with my mouth I have cried, and I have exalted Him under my tongue." See how in secret He would be uncorrupt that offers marrowed holocausts. This do ye, brethren, this imitate, so that you may say, "Come ye, see how great things He has done to my soul." For all those things of which he tells, by His Grace are done in our soul. See the other things of which he speaks.
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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