Psalms 66:15

Translation
King James Version
I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah.
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KJV (with Strong's)
I will offer H5927 H8686 unto thee burnt sacrifices H5930 of fatlings H4220, with the incense H7004 of rams H352; I will offer H6213 H8799 bullocks H1241 with goats H6260. Selah H5542.
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Complete Jewish Bible
I will offer you burnt offerings of fattened animals, along with the sweet smoke of rams; I will offer bulls and goats. (Selah)
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Berean Standard Bible
I will offer You fatlings as burnt offerings, with the fragrant smoke of rams; I will offer bulls and goats. Selah
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American Standard Version
I will offer unto thee burnt-offerings of fatlings, With the incense of rams; I will offer bullocks with goats. [Selah
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World English Bible Messianic
I will offer to you burnt offerings of fat animals, with the offering of rams, I will offer bulls with goats. Selah.
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Geneva Bible (1599)
I will offer vnto thee the burnt offerings of fat rammes with incense: I will prepare bullocks and goates. Selah.
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Young's Literal Translation
`Burnt-offerings of fatlings I offer to Thee, With perfume of rams, I prepare a bullock with he-goats.' Selah.
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See also
Psalms 51:19Jeremiah 41:52 Samuel 6:172 Samuel 6:19Numbers 6:141 Chronicles 16:11 Chronicles 16:3
In the KJVVerse 14,889 of 31,102

Study This Verse

SUMMARY

Psalms 66:15 is a fervent declaration by the psalmist to fulfill solemn vows made to God during a period of distress, now that divine deliverance has been experienced. It vividly describes a lavish offering of "burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats," symbolizing a costly, wholehearted, and comprehensive expression of profound gratitude and unwavering devotion. The concluding "Selah" serves as a crucial liturgical marker, prompting a moment of deep reflection on the magnitude of such a commitment and the steadfast faithfulness of God that inspired it.

CONTEXT

  • Literary Context: Psalms 66 functions as a powerful psalm of communal and personal thanksgiving, commencing with an expansive invitation for "all the earth" to "make a joyful noise unto God" (Psalms 66:1). The psalm initially recounts God's mighty deeds for His people (Psalms 66:5-7), transitioning from a broader historical recounting of deliverance to the psalmist's personal testimony of answered prayer and the fulfillment of vows (Psalms 66:13-20). Specifically, verses 13-14 serve as the immediate precursor to verse 15, with the psalmist declaring, "I will go into thy house with burnt offerings: I will pay thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble." Verse 15 then meticulously specifies the opulent nature and sheer abundance of these promised offerings, underscoring the psalmist's integrity and profound gratitude. The psalm culminates in a personal doxology, praising God for His attentiveness to prayer and His unfailing mercy (Psalms 66:19-20).
  • Historical & Cultural Context: In ancient Israel, the practice of animal sacrifice was an indispensable element of covenant worship, serving as a primary means of expressing devotion, seeking atonement, and offering thanksgiving. The "burnt offering" ('olah) was particularly significant as the entire animal, with the exception of its hide, was consumed by fire on the altar, symbolizing complete dedication and the worshiper's devotion ascending entirely to God. Vows were a deeply ingrained practice, where individuals would solemnly promise specific offerings or actions to God in exchange for divine intervention during times of distress or need, as seen in various biblical accounts like Numbers 30:2. The animals enumerated in the verse—"fatlings," "rams," "bullocks," and "goats"—represent the choicest, healthiest, and most valuable livestock available. This selection signifies not a casual or perfunctory offering, but a substantial financial and personal investment, reflecting the worshiper's profound gratitude and the perceived magnitude of God's deliverance.
  • Key Themes: Psalms 66:15 powerfully articulates several paramount themes deeply embedded within the Psalter and the broader Old Testament narrative. Central among these is the Fulfillment of Vows and Thanksgiving, emphasizing the critical importance of integrity in honoring promises made to God, especially after experiencing divine rescue. This act of offering also vividly illustrates Wholehearted Dedication, as the psalmist commits the most valuable of his possessions, demonstrating that authentic worship necessitates costly commitment rather than mere convenience. Furthermore, the evocative phrase "with the incense of rams" subtly introduces the concept of an Acceptable Offering. The rising smoke from the sacrifice was understood as a "pleasing aroma" to the Lord, signifying divine acceptance of both the sacrifice and the worshiper's devotion. This theme of divine acceptance through sacrifice is a recurring motif throughout Scripture, from Noah's post-flood sacrifice to the detailed instructions for various offerings in the Mosaic Law, such as those found in Leviticus 1.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • ʻôlâh (Hebrew, ʻôlâh', H5930): Translated "burnt sacrifices," this term (H5930) literally means "that which ascends" or "goes up." It refers specifically to a whole burnt offering where the entire animal, with the exception of its hide, was consumed by fire on the altar. This type of sacrifice symbolized complete dedication, atonement, and the worshiper's total surrender and devotion ascending to God. It was a primary offering for general atonement and expressing profound gratitude, signifying a complete giving over to the Lord.
  • mêach (Hebrew, mêach', H4220): Translated "fatlings," this word (H4220) denotes animals that are well-fed, plump, and therefore of the highest quality, prime condition, and significant value. The inclusion of "fatlings" alongside "rams," "bullocks," and "goats" emphasizes the costly, exceptional, and generous nature of the offerings. It signifies that the psalmist is giving God the very best of his possessions, not merely a token offering, underscoring the sincerity and magnitude of his thanksgiving and commitment.
  • qᵉṭôreth (Hebrew, qᵉṭôreth', H7004): Translated "incense" in the phrase "incense of rams," this term (H7004) refers to a fumigation or a sweet-smelling perfume. While literal incense was not added to the rams, the phrase uses this word metaphorically to describe the fragrant smoke rising from the burning animals. This "sweet savor" was considered pleasing to God, signifying His acceptance of the offering and the worshiper's devotion, making the sacrifice spiritually efficacious.

Verse Breakdown

  • "I will offer unto thee burnt sacrifices of fatlings": This opening clause initiates the psalmist's solemn declaration of fulfilling his vows. The "burnt sacrifices" ('olah) signify a total and complete dedication, while the inclusion of "fatlings" indicates the choicest, most valuable animals, underscoring the sincerity, generosity, and magnitude of the offering. It is a direct, personal commitment to God, made in response to His faithfulness.
  • "with the incense of rams": This is a powerful poetic expression. It does not imply literal incense being added to rams, but rather refers to the fragrant, ascending smoke produced by the burning rams on the altar. This "sweet savor" was understood to be pleasing and acceptable to God, symbolizing His divine acceptance of the offering and the worshiper's heartfelt devotion. It highlights the spiritual dimension and divine reception of the physical act of sacrifice.
  • "I will offer bullocks with goats": This clause further specifies and expands upon the variety and sheer abundance of the offerings. "Bullocks" (young bulls) and "goats" were common and valuable sacrificial animals in ancient Israel. Their inclusion alongside "fatlings" and "rams" demonstrates the lavishness and comprehensive nature of the psalmist's commitment to fulfill his vows in full measure, holding nothing back.
  • "Selah": This term, frequently appearing in the Psalms, functions as a musical or liturgical notation. It is generally understood to indicate a pause for deep reflection, contemplation, or a musical interlude. Here, it invites the reader or worshiper to pause and ponder the profound significance of the preceding declaration of worship, the costly commitment involved, and the divine faithfulness that prompted such an extravagant response, allowing the truth to settle deeply.

Literary Devices

Psalms 66:15 masterfully employs several literary devices to amplify its emotional and theological impact. The phrase "with the incense of rams" functions as a striking Metaphor, where the ascending smoke from the burning animals is likened to fragrant incense. This vivid imagery evokes the sensory experience of worship and powerfully symbolizes divine acceptance, portraying the sacrifice as a pleasing aroma to God. The detailed enumeration of various high-quality and valuable animals—"fatlings," "rams," "bullocks," and "goats"—serves as both Hyperbole and Amplification. This technique emphasizes the extraordinary abundance, costly nature, and comprehensive scope of the offerings, thereby underscoring the psalmist's profound gratitude, unwavering commitment, and the lavishness of his thanksgiving. Finally, the strategic inclusion of Selah acts as a potent Liturgical Marker, signaling a deliberate moment for the reader or listener to pause, meditate deeply on the weight and significance of the preceding words, and perhaps engage in personal reflection on their own vows and expressions of gratitude to the Almighty.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 66:15 beautifully illustrates the enduring Old Testament principle of covenant faithfulness, where human vows made in times of distress are to be honored with sincere thanksgiving upon the experience of divine deliverance. This act of offering costly sacrifices underscores the profound spiritual truth that genuine worship often involves tangible, sacrificial giving, extending beyond mere verbal expressions. It reflects a heart that deeply acknowledges God's sovereignty, His active intervention in human affairs, and His unwavering faithfulness. While the New Covenant has superseded the need for animal sacrifices through the singular, perfect sacrifice of Jesus Christ, the underlying principles of gratitude, integrity in fulfilling commitments, and wholehearted dedication remain profoundly relevant for believers today. Under the New Covenant, believers are called to offer "spiritual sacrifices" of praise, service, and their very lives as living expressions of worship.

REFLECTION AND APPLICATION

Psalms 66:15 stands as a timeless and powerful reminder of the paramount importance of integrity in our relationship with God and the transformative power of a grateful heart. The psalmist's unwavering commitment to fulfilling his vows, even at significant personal cost, serves as a profound challenge for us to reflect on our own promises made to God during moments of desperation or need. Do we faithfully remember to give thanks and honor our commitments when God intervenes and delivers us? While the era of animal sacrifices has passed, the spirit of this verse calls us to offer our "spiritual sacrifices"—our time, talents, financial resources, and indeed, our very lives—as authentic expressions of worship and thanksgiving. It encourages a generous, wholehearted, and tangible response to God's unfailing faithfulness, recognizing that every good and perfect gift originates from Him. Our gratitude should be demonstrably tangible, reflecting a deep and abiding appreciation for His active intervention and abundant blessings in our lives, mirroring the psalmist's costly offering as a profound act of thanks.

Questions for Reflection

  • What vows or specific promises have I made to God during difficult times, and how faithfully have I sought to fulfill them in gratitude?
  • In what tangible and sacrificial ways can I express my gratitude and dedication to God today, moving beyond mere verbal affirmations?
  • How does the psalmist's wholehearted and costly offering challenge me to re-evaluate my own level of commitment and sacrifice in my daily walk with Christ?

FAQ

What is the significance of "Selah" at the end of the verse?

Answer: "Selah" is a Hebrew term found frequently throughout the Psalms and in the book of Habakkuk. While its precise meaning and function have been debated by scholars, it is widely understood to indicate a musical or liturgical notation, typically signifying a pause for reflection, contemplation, or a musical interlude. In the specific context of Psalms 66:15, "Selah" invites the reader or worshiper to pause and meditate deeply on the profound declaration of worship and the costly commitment the psalmist is making. It encourages a moment of quiet consideration of God's immense faithfulness and the appropriate, wholehearted response of thanksgiving and dedication. Essentially, it serves as a spiritual exclamation mark, prompting the audience to internalize the weight, meaning, and personal implications of the preceding words.

CHRIST-CENTERED FULFILLMENT

Psalms 66:15, with its profound emphasis on costly, whole burnt offerings as a fulfillment of vows and an expression of overflowing gratitude, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament sacrifices, including the olah or burnt offering, were not ends in themselves but rather prophetic shadows pointing to the perfect, once-for-all sacrifice of the Lamb of God, who takes away the sin of the world!. Unlike the temporary and repeated animal sacrifices that could never truly perfect the worshiper, Christ's offering of Himself on the cross was a single, all-sufficient sacrifice that perfectly atoned for sin and perfectly fulfilled all of God's righteous requirements. His entire life was one of complete dedication to God, a "burnt offering" in the truest sense, culminating in His being consumed by divine judgment on our behalf. The "incense of rams" metaphorically pointing to a pleasing aroma to God is fully realized in Christ, whose self-giving love is described in the New Testament as a "fragrant offering and sacrifice to God" (Ephesians 5:2). Through His perfect sacrifice, Christ paid the ultimate vow, securing eternal deliverance and reconciliation for all who believe, thereby enabling us to offer "spiritual sacrifices" of praise and thanksgiving, not based on our own merit, but on the complete acceptance and access we have in Him (Hebrews 13:15).

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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
"And my mouth has spoken in my tribulation." How sweet ofttimes is tribulation, how necessary! In that case what has the mouth of the same spoken in his tribulation? "Holocausts marrowed I will offer to You" [Psalm 66:15]. What is "marrowed"? Within may I keep Your love, it shall not be on the surface, in my marrow it shall be that I love You. For there is nothing more inward than our marrow: the bones are more inward than the flesh, the marrow is more inward than those same bones. Whosoever therefore on the surface loves God, desires rather to please men, but having some other affection within, he offers not holocausts of marrow: but into whosesoever marrow He looks, him He receives whole. "With incense and rams." The rams are the rulers of the Church: the whole Body of Christ is speaking: this is the thing which he offers to God. Incense is what? Prayer. "With incense and rams." For especially the rams do pray for the flocks. "I will offer to You oxen with he-goats." Oxen we find treading out grain, and the same are offered to God. The Apostle has said, that of the preachers of the Gospel must be understood that which has been written, "Of the ox treading out grain the mouth you shall not muzzle. Does God care for oxen?" Therefore great are those rams, great the oxen. What of the rest, that perchance are conscious of certain sins, that perchance in the very road have slipped, and, having been wounded, by penitence are being healed? Shall they too continue, and to the holocausts shall they not belong? Let them not fear, he has added he-goats also. "I will offer to You oxen with he-goats." By the very yoking are saved the he-goats; of themselves they have no strength, being yoked to bulls they are accepted. For they have made friends of the mammon of iniquity, that the same may receive them into everlasting tabernacles. [Luke 16:9] Therefore those he-goats shall not be on the left, because they have made to themselves friends of the mammon of iniquity. But what he-goats shall be on the left? They to whom shall be said, "I hungred, and you gave me not to eat:" [Matthew 25:42] not they that have redeemed their sins by almsdeeds.
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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