TRV
Translation
Berean Standard Bible
If I had cherished iniquity in my heart, the Lord would not have listened.
In the KJVVerse 14,892 of 31,102
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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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Augustine of HippoAD 430
Exposition on Psalm 66
"If I have beheld iniquity in my heart, may not the Lord hearken" [Psalm 66:18]. Consider now, brethren, how easily, how daily men blushing for fear of men do censure iniquities; He has done ill, He has done basely, a villain the fellow is: this perchance for man's sake he says. See whether you behold no iniquity in your heart, whether perchance that which you censure in another, you are meditating to do, and therefore against him dost exclaim, not because he has done it, but because he has been found out. Return to yourself, within be to yourself a judge. Behold in your hid chamber, in the very inmost recess of the heart, where thou and He that sees are alone, there let iniquity be displeasing to you, in order that you may be pleasing to God. Do not regard it, that is, do not love it, but rather despise it, that is, contemn it, and turn away from it. Whatever pleasing thing it has promised to allure you to sin; whatever grievous thing it has threatened, to drive you on to evil doing; all is nought, all passes away: it is worthy to be despised, in order that it may be trampled upon; not to be eyed lest it be accepted.. ..
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 66:18 articulates a profound theological truth regarding the efficacy of prayer, asserting that if an individual harbors or deliberately considers iniquity within their heart, the Lord will not incline His ear to their petitions. This verse underscores the intrinsic connection between one's inner moral disposition and their communion with a holy God, highlighting that genuine spiritual access and responsive divine hearing are contingent upon a heart that does not willfully embrace or cherish sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its message. It is primarily a Conditional Statement, structured as an "if-then" proposition, clearly outlining the cause-and-effect relationship between a person's inner moral state and God's response to their prayer. The phrase "regard iniquity in my heart" uses Metaphor to describe the heart as a place where sin can be "regarded" or looked upon, as if it were an object one contemplates. The term "heart" itself is a Synecdoche, representing the entire inner person, including their will, intentions, and moral character, rather than just the physical organ. Furthermore, the statement "the Lord will not hear [me]" employs Anthropomorphism, attributing a human action (hearing/not hearing) to God, not to suggest a physical limitation but to convey His moral stance and refusal to engage favorably with unrepentant sin. The starkness of the consequence creates a powerful Contrast between a pure heart and a heart cherishing sin, underscoring the absolute necessity of the former for genuine communion with God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 66:18 articulates a fundamental principle of divine-human interaction: God's holiness demands a corresponding integrity of heart from those who approach Him. This verse does not imply that God is unwilling to hear the cry of a repentant sinner, but rather that a heart that deliberately clings to sin, refusing to acknowledge or forsake it, establishes a barrier to intimate fellowship and responsive prayer. It underscores that true communion with God is not merely a ritualistic act but flows from a genuine desire to walk in His ways and align one's will with His. This principle is consistently woven throughout Scripture, emphasizing that a righteous life and a pure heart are prerequisites for enjoying God's favor and seeing His answers to prayer.
REFLECTION AND APPLICATION
This powerful verse serves as a profound call to introspective honesty and spiritual integrity. It compels us to examine the deepest recesses of our hearts, asking if there are any areas where we are knowingly, willingly, or even fondly holding onto sin. It's not about achieving sinless perfection, which is unattainable in this life, but about the posture of our heart towards sin—whether we are fighting against it, confessing it, and seeking deliverance, or secretly cherishing it, making excuses for it, or refusing to let it go. When we harbor unconfessed or unrepentant sin, it creates a spiritual static that hinders our communication with God, making our prayers feel unheard or ineffective. The application is clear: cultivate a heart that is quick to confess, eager to repent, and genuinely desirous of holiness. This posture opens the channels of divine communication, allowing us to experience the profound joy and power of a God who truly hears and responds to the cries of His children.
Questions for Reflection
FAQ
Does this verse mean God never hears the prayers of non-believers or those struggling with sin?
Answer: This verse primarily addresses the ongoing relationship of prayer for those who seek to walk with God. While God is omniscient and hears everything, the "hearing" referred to here is a responsive, favorable, and intimate hearing that leads to answers and deeper communion. God certainly hears the cry of a sinner seeking salvation or initial repentance, as seen in countless biblical narratives where He responds to the desperate pleas of those outside the covenant or in profound spiritual brokenness (e.g., Jonah's prayer from the belly of the fish, or the tax collector's humble plea). However, for those who claim to follow God but willfully cherish sin, this verse warns that their prayers for fellowship, guidance, or blessing may go unanswered because their heart's disposition is contrary to God's holiness. It's about the quality of the relationship and the integrity of the heart in seeking God's favor.
CHRIST-CENTERED FULFILLMENT
Psalms 66:18, with its stark warning about cherished sin hindering prayer, finds its ultimate resolution and fulfillment in Jesus Christ. Under the Old Covenant, the barrier of sin, particularly willful iniquity, created a chasm between humanity and a holy God. No amount of self-effort or human striving could perfectly cleanse the heart to ensure consistent divine hearing. However, Jesus, as the sinless Lamb of God who takes away the sin of the world, perfectly fulfilled the righteous demands of the Law and bore the full penalty for our iniquity on the cross. His sacrifice provides the complete and final atonement for all sin, including those we might be tempted to "regard" in our hearts. Through faith in Him, we are not only forgiven but also imputed with His righteousness, allowing us to approach God's throne not based on our own imperfect heart condition, but on Christ's perfect work. The New Testament invites us to come boldly to the throne of grace with confidence, knowing that our High Priest, Jesus, sympathizes with our weaknesses and has removed the ultimate barrier of sin (Hebrews 2:17-18). While the call to a pure heart remains for believers, our ability to confess our sins and receive forgiveness (1 John 1:9) and maintain open communion with God is now secured by Christ's finished work, enabling us to pray effectively even amidst our ongoing struggles with sin, as long as we are not willfully cherishing it but actively seeking to surrender it to Him.