Psalm 71:15
My mouth shall show forth your righteousness and your salvation all the day; for I know not the numbers thereof.
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EXPOSITORY (ENGLISH BIBLE)
(15) Comp. Psalm 40:5, which indicates the meaning here. Mere reminiscence must give place to actual calculation, which too must fail before the sense of Divine interference in his favour.

71:14-24 The psalmist declares that the righteousness of Christ, and the great salvation obtained thereby, shall be the chosen subject of his discourse. Not on a sabbath only, but on every day of the week, of the year, of his life. Not merely at stated returns of solemn devotion, but on every occasion, all the day long. Why will he always dwell on this? Because he knew not the numbers thereof. It is impossible to measure the value or the fulness of these blessings. The righteousness is unspeakable, the salvation everlasting. God will not cast off his grey-headed servants when no longer capable of labouring as they have done. The Lord often strengthens his people in their souls, when nature is sinking into decay. And it is a debt which the old disciples of Christ owe to succeeding generations, to leave behind them a solemn testimony to the advantage of religion, and the truth of God's promises; and especially to the everlasting righteousness of the Redeemer. Assured of deliverance and victory, let us spend our days, while waiting the approach of death, in praising the Holy One of Israel with all our powers. And while speaking of his righteousness, and singing his praises, we shall rise above fears and infirmities, and have earnests of the joys of heaven. The work of redemption ought, above all God's works, to be spoken of by us in our praises. The Lamb that was slain, and has redeemed us to God, is worthy of all blessing and praise.My mouth shall show forth thy righteousness ... - See the notes at Psalm 71:8. The word "righteousness" here refers to the righteous character of God, particularly as manifested in his behalf; the word "salvation" refers to what God had done to deliver him from his dangers.

For I know not the numbers thereof - That is, I cannot estimate the amount of thy favors; they are innumerable. See the notes at Psalm 40:5.

15. for I know … thereof—innumerable, as he had not time to count them. i.e. Of thy salvations and mercies vouchsafed to me, which being innumerable, oblige me the more to celebrate thy praises. My mouth shall show forth thy righteousness,.... Both his punitive justice in taking vengeance on his enemies, agreeably to the above imprecations; and his faithfulness in the performance of promises of good things unto him; as also his essential righteousness displayed and glorified in the redemption that is by Christ; and particularly the righteousness of Christ, accepted of God, and imputed by him; which the psalmist with his mouth declared his faith in, expressed his joy at, and set forth in a strong manner the glory and excellency of it, and determined to make mention of it, and of that only, as in Psalm 71:16;

and thy salvation all the day; both temporal and eternal; the glory of both, and praise for the same;

for I know not the numbers thereof; of that righteousness and salvation, the numerous blessings which are contained in them; see Psalm 40:5; or "though I know not the numbers of them" (c); though he could not fully declare the glories and excellencies of the righteousness and salvation of God, and the numerous mercies and rich grace included in them; yet he would attempt to set them forth in the best way he could, though in a feeble and imperfect manner.

(c) "quamvis", Junius & Tremellius, Piscator, Gejerus; So Ainsworth.

My mouth shall shew forth thy righteousness and thy salvation all the day; {k} for I know not the numbers thereof.

(k) Because your benefits toward me are innumerable, I cannot but continually meditate and rehearse them.

EXEGETICAL (ORIGINAL LANGUAGES)
15. My mouth shall tell of thy righteousness,

And of thy salvation all the day;

For I know not the tale thereof.

Salvation is coupled with righteousness, because the one is the outcome and visible manifestation of the other. Cp. Psalm 71:2; Isaiah 45:21. There is a play in the Heb. on the words tell and tale. They are derived from the same root, which, like tell in old English, means both to count and to recount. God’s mercies are an inexhaustible theme. Cp. Psalm 40:5; Psalm 139:17-18.Verse 15. - My mouth shall show forth thy righteousness and thy salvation all the day. Salvation is inseparable from righteousness. It is as being righteous himself that God accepts the righteous, and as faithful to his promises, which is a part of his righteousness, that he pardons penitents. For I know not the numbers thereof (comp. Psalm 40:5). God's acts of pardoning mercy, by which he brings about the salvation of penitents, are innumerable. Brought safely through dangers of every kind, he is become כּמופת, as a wonder, a miracle (Arabic aft from afata, cognate afaka, הפך, to bend, distort: a turning round, that which is turned round or wrenched, i.e., that which is contrary to what is usual and looked for) to many, who gaze upon him as such with astonishment (Psalm 40:4). It is his God, however, to whom, as hitherto so also in time to come, he will look to be thus wonderfully preserved: מחסי־עז, as in 2 Samuel 22:33. עז is a genitive, and the suffix is thrown back (vid., supra, p 171) in order that what God is to, and does for, the poet may be brought forward more clearly and independently [lit. unalloyed]. Psalm 71:8 tells us what it is that he firmly expects on the ground of what he possesses in God. And on this very ground arises the prayer of Psalm 71:9 also: Cast me not away (viz., from Thy presence, Psalm 51:13; Jeremiah 7:15, and frequently) in the time (לעת, as in Genesis 8:11) of old age - he is therefore already an old man (זקן), though only just at the beginning of the זקנה. He supplicates favour for the present and for the time still to come: now that my vital powers are failing, forsake me not! Thus he prays because he, who has been often wondrously delivered, is even now threatened by foes. Psalm 71:11, introduced by means of Psalm 71:10, tells us what their thoughts of him are, and what they purpose doing. לי, Psalm 71:10, does not belong to אויבי, as it dies not in Psalm 27:2 also, and elsewhere. The ל is that of relation or of reference, as in Psalm 41:6. The unnecessary לאמר betrays a poet of the later period; cf. Psalm 105:11; Psalm 119:82 (where it was less superfluous), and on the contrary, Psalm 83:5. The later poet also reveals himself in Psalm 71:12, which is an echo of very similar prayers of David in Psalm 22:12, Psalm 22:20 (Psalm 40:14, cf. Psalm 70:2), Psalm 35:22; Psalm 38:22. The Davidic style is to be discerned here throughout in other points also. In place of הישׁה the Ker substitutes חוּשׁה, which is the form exclusively found elsewhere.
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