TRV
Translation
Complete Jewish Bible
I will come into your house with burnt offerings, I will fulfill my vows to you,
Berean Standard Bible
I will enter Your house with burnt offerings; I will fulfill my vows to You—
American Standard Version
I will come into thy house with burnt-offerings; I will pay thee my vows,
World English Bible Messianic
I will come into your temple with burnt offerings. I will pay my vows to you,
See also
In the KJVVerse 14,887 of 31,102
Study This Verse
Commentary on Psalms 66 verses 13–20
13 ¶ I will go into thy house with burnt offerings: I will pay thee my vows,
14 Which my lips have uttered, and my mouth hath spoken, when I was in trouble.
15 I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah.
16 Come and hear, all ye that fear God, and I will declare what he hath done for my soul.
17 I cried unto him with my mouth, and he was extolled with my tongue.
18 If I regard iniquity in my heart, the Lord will not hear me:
19 But verily God hath heard me; he hath attended to the voice of my prayer.
20 Blessed be God, which hath not turned away my prayer, nor his mercy from me.
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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Basil of CaesareaAD 379
CONCERNING BAPTISM 2:8
If you require evidence from the Old Testament also in order for me to convince you that the judgment of God occurs in this way [as I have presented it], Moses says, “You shall love the Lord your God with all your heart and with all your mind and with all your strength,” and “You shall love your neighbor as yourself.” To this the Lord adds, “On these two commandments depend the whole law and the prophets.” The apostle also bears witness in the words: “Love, therefore, is the fulfilling of the law.” Moreover, they who do not observe these commands and do not perform the acts of justification that derive from them are liable to punishment, as Moses declares in the words “Cursed is every one who does not abide in all that is written in this book.” And David says, “If I have contemplated iniquity in my heart, the Lord will not hear me.” In another place, also, he says, “There have they trembled for fear where there was no fear; for God has scattered the bones of those who attacked you.” There is need, then, of great diligence and of ceaseless care, lest, perhaps, in carrying out the commandment improperly as regards any of the details we have discussed, we may not only lose a reward so great and so blessed but also become the objects of threats so terrible.
Augustine of HippoAD 430
Exposition on Psalm 66
Observe how not only concerning a cool place, but neither of that very fire to be desired he has been silent: "I will enter into Your House in holocausts" [Psalm 66:13]. What is a holocaust? A whole sacrifice burned up, but with fire divine. For a sacrifice is called a holocaust, when the whole is burned. One thing are the parts of sacrifices, another thing a holocaust: when the whole is burned and the whole consumed by fire divine, it is called a holocaust: when a part, a sacrifice. Every holocaust indeed is a sacrifice: but not every sacrifice a holocaust. Holocausts therefore he is promising, the Body of Christ is speaking, the Unity of Christ is speaking, "I will enter into Your House in holocausts." All that is mine let Your fire consume, let nothing of mine remain to me, let all be Yours. But this shall be in the Resurrection of just men, "when both this corruptible shall be clad in incorruption, and this mortal shall be clad in immortality: then shall come to pass that which has been written, 'Death is swallowed up in victory.'" [1 Corinthians 15:54] Victory is, as it were, fire divine: when it swallows up our death also, it is a holocaust. There remains not anything mortal in the flesh, there remains not anything culpable in the spirit: the whole of mortal life shall be consumed, in order that in life everlasting it may be consummated, that from death we may be preserved in life. These therefore will be the holocausts. And what shall there be "in the holocausts"?
Fulgentius of RuspeAD 533
LETTER 1:11
Therefore, because we have been speaking of the nature of marriage as the Lord has given it, consequently, this must be examined with the greatest care, namely, what you devoutly willed beforehand (if there could have been anything). Because the use of things conceded by God is not forbidden to human beings, one should not conclude that therefore one need not render to God what he has vowed. It is written: “I will pay you my vows, those that my lips uttered.” And lest anyone seek to use tribulation as a reason for excusing himself, in order to gain the freedom to evade a promise or to think of himself as free from what he has vowed, by saying that he was forced to vow something not by his own will but because of tribulation, the blessed David teaches that everything that was legitimately promised, even in tribulation, must be given back to God, when he says to God, “I will pay you my vows, those that my lips uttered.” And he added immediately, “my mouth promised when I was in trouble.” But in Deuteronomy, it is also written, “If you make a vow to the Lord your God, do not postpone fulfilling it; for the Lord your God will surely require it of you, and you would incur guilt. But if you refrain from vowing, you will not incur guilt. Whatever your lips utter, you must diligently perform, just as you have freely vowed to the Lord your God with your own mouth.” And Solomon says, “When you make a vow to God, do not delay fulfilling it; … Fulfill what you vow. It is better that you should not vow than that you should vow and not fulfill it.”
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 66:13 encapsulates the psalmist's profound commitment to fulfill vows and offer sacrifices of thanksgiving within the Temple, a direct and heartfelt response to God's mighty deliverance and unwavering faithfulness. This verse articulates a deep sense of gratitude and integrity, demonstrating that authentic worship encompasses both sincere praise and the diligent keeping of promises made to the Lord, particularly in times of distress or petition.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 66:13 employs several literary devices to convey its powerful and deeply personal message. The most prominent is the consistent use of the First-Person Pronoun ("I"), which immediately establishes a deeply personal and individual commitment, distinguishing this verse from the preceding communal praise and intensifying the sense of personal responsibility and devotion. There is also a subtle form of Parallelism between "burnt offerings" and "my vows," as both represent distinct yet complementary forms of expressing gratitude and commitment to God. While not strictly synonymous, they function together to convey the totality and multifaceted nature of the psalmist's responsive worship. Furthermore, "thy house" functions as Metonymy or Symbolism, standing for the entire cultic system of Israelite worship centered at the Temple, and by extension, the very presence of God. The "burnt offerings" themselves are powerful Symbols of complete dedication and thanksgiving, transcending their literal form to represent the psalmist's wholehearted surrender and devotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 66:13 powerfully illustrates the foundational biblical principle that worship is fundamentally a responsive act, flowing from a recognition of God's mighty deeds and personal deliverance. The psalmist's commitment to bring burnt offerings and pay vows underscores the profound theological importance of integrity in our promises to God and the intrinsic value of tangible expressions of gratitude. This verse teaches that our word given to God is sacred and binding, and that our worship should be intentional, costly, and deeply reflective of the depth of our appreciation for His unwavering faithfulness. It connects the Old Testament sacrificial system, not merely to the concept of atonement, but to heartfelt thanksgiving and complete dedication, thereby anticipating the New Testament call to offer spiritual sacrifices that are pleasing to God.
REFLECTION AND APPLICATION
For the modern believer, while the physical act of bringing burnt offerings and animal sacrifices has been perfectly fulfilled and superseded in Christ, the spirit and underlying principles of Psalms 66:13 remain profoundly relevant and applicable. This verse compels us to examine the sincerity, intentionality, and integrity of our worship and our commitments to God. Just as the psalmist diligently honored his vows in response to divine deliverance, we are similarly challenged to fulfill the promises we make to God, whether they involve dedicating our time, talents, or financial resources, or committing to a particular path of obedience and service. Our "offerings" today are spiritual sacrifices: our heartfelt praise, our bodies presented as living sacrifices, our acts of selfless service, and our generous giving. This verse serves as a powerful reminder that true gratitude is not merely an emotion but is concretely expressed through deliberate actions that demonstrate our profound devotion and unwavering integrity, making our worship a holistic, responsive, and transformative act in response to the God who continually delivers and sustains us.
Questions for Reflection
FAQ
What is the significance of "burnt offerings" in this context for ancient Israel, and how does it apply today?
Answer: In ancient Israel, a "burnt offering" (Hebrew: ʻôlâh) was unique because the entire animal was consumed by fire on the altar, symbolizing complete dedication, total surrender, and a wholehearted gift to God. Unlike other sacrifices, no part was kept by the worshiper or priests. In Psalms 66:13, it signifies the psalmist's profound gratitude and devotion for God's deliverance, offering his "all" in thanksgiving. For Christians today, while animal sacrifices are no longer required due to Christ's ultimate and perfect sacrifice, the principle of complete dedication remains. We are called to offer "spiritual sacrifices" as mentioned in 1 Peter 2:5, which include our heartfelt praise, our bodies presented as living sacrifices, as exhorted in Romans 12:1, and our time, talents, and resources, all given fully and unreservedly to God as an act of worship and profound gratitude.
Are vows still relevant for Christians today, given the New Testament emphasis on grace?
Answer: While the Old Testament practice of making specific, often material, vows to God for deliverance or favor is not directly replicated in the New Covenant, the underlying principle of integrity, commitment, and truthfulness before God remains highly relevant and crucial. Jesus taught against frivolous oaths and emphasized that our "yes" should mean "yes" and our "no" should mean "no," as seen in Matthew 5:33-37. The New Testament profoundly encourages believers to live lives of consistent faithfulness and unwavering commitment to Christ, which can be seen as a continuous "vow" of discipleship. Our baptism, participation in communion, and church membership are all significant forms of public commitment to God and His people. Therefore, while the specific form of "vows" has transformed, the spiritual essence of honoring our word and being faithful to our commitments made to God, whether explicit or implicit, is absolutely crucial for authentic Christian living and spiritual integrity.
CHRIST-CENTERED FULFILLMENT
Psalms 66:13, with its poignant focus on burnt offerings and the diligent payment of vows, finds its ultimate, perfect, and all-encompassing fulfillment in the person and work of Jesus Christ. The entire Old Testament sacrificial system, including the burnt offering which profoundly symbolized complete dedication and atonement, pointed forward to the singular, perfect, and all-sufficient sacrifice of Jesus. His sacrificial death on the cross was the ultimate "burnt offering," a total and unreserved giving of Himself to God, not merely as an act of thanksgiving, but as the propitiation for the sins of the world, as articulated in Hebrews 10:10. He is the Lamb of God who truly takes away the sin of the world, as proclaimed in John 1:29, thereby fulfilling all the types and shadows of the Old Covenant. Furthermore, Christ perfectly "paid His vows" to the Father, fulfilling every promise and prophecy concerning His redemptive work, demonstrating absolute and unwavering obedience even to the point of death on the cross, as highlighted in Philippians 2:8. Through His finished work, believers are now graciously invited to enter God's "house"—no longer a physical temple, but the very presence of God Himself—with confidence and boldness, made possible solely through Christ's shed blood, as beautifully described in Hebrews 10:19-22. Our "offerings" and "vows" are now spiritual: lives of worship, praise, and service, presented as living sacrifices through Him who made the ultimate sacrifice, as exhorted in Romans 12:1. Thus, Psalms 66:13 profoundly anticipates the glorious reality that all true worship, all fulfilled promises, and all access to God's holy presence are made possible, meaningful, and acceptable only through the person and finished work of Jesus Christ.