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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 66:13–20. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Blessed be my God, that has not thrust away my supplication and His mercy from me" [Psalm 66:20]. Gather the sense from that place, where he says, "Come ye, hear, and I will tell you, all you that fear God, how great things He has done to my soul:" he has both said the words which you have heard, and at the end thus he has concluded: "Blessed be my God, that has not thrust away my supplication and His mercy from me." For thus there arrives at the Resurrection he that speaks, where already we also are by hope: yea both it is we ourselves, and this voice is ours. So long therefore as here we are, this let us ask of God, that He thrust not from us our supplication, and His mercy, that is, that we pray continually, and He continually pity. For many become feeble in praying, and in the newness of their own conversion pray fervently, afterwards feebly, afterwards coldly, afterwards negligently: as if they have become secure. The foe watches: you sleep. The Lord Himself has given commandment in the Gospel, how "it behooves men always to pray and not to faint." And he gives a comparison from that unjust judge, who neither feared God, nor regarded man, whom that widow daily importuned to hear her; and he yielded for weariness, that was not influenced by pity: and the naughty judge says to himself, "Though neither God I fear, nor men I regard, even because of the weariness which this widow daily puts upon me, I will hear her cause, and will avenge her." And the Lord says, "If a naughty judge has done this, shall not your Father avenge His chosen, that to Him do cry day and night? Yea, I say unto you, He shall make judgment of them speedily." Therefore let us not faint in prayer. Though He puts off what He is going to grant, He puts it not away: being secure of His promise, let us not faint in praying, and this is by His goodness. Therefore he has said, "Blessed is my God, that has not thrust away my supplication and His mercy from me." When you have seen your supplication "not thrust away from you," be secure, that His mercy has not been thrust away from you.
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Summary
Psalm 66:20 serves as a profound personal testimony and doxology, culminating a psalm that begins with a universal call to praise God for His awesome deeds and deliverance. This verse expresses the psalmist's deep gratitude that God not only heard his specific prayer but also did not withhold His steadfast love and mercy, affirming God's unfailing faithfulness to His people even in their most intimate cries for help and establishing His character as perpetually benevolent and attentive.
Context
Literary Context
Psalm 66 is a communal psalm of praise and thanksgiving, meticulously structured to transition from a universal call to worship to a deeply personal testimony. The initial section, spanning verses 1-12, invites "all the earth" to "make a joyful noise to God" and recounts God's awe-inspiring acts of salvation, notably bringing Israel "through the sea on dry ground" (Psalm 66:6). The psalm then shifts in verses 13-20 to a personal vow of thanksgiving, as the psalmist enters the temple to offer sacrifices and declare God's goodness. Verse 20 acts as the climactic personal declaration, a heartfelt "Blessed be God" that seals the individual's experience of divine attentiveness and mercy, echoing the broader themes of God's power and faithfulness demonstrated throughout the entire psalm.
Historical & Cultural Context
Composed likely for public worship or a personal offering of thanksgiving in the temple, Psalm 66 reflects the ancient Israelite practice of making vows during times of distress and fulfilling them upon deliverance. The act of testifying to God's faithfulness before the congregation was a significant part of communal worship, reinforcing the covenant relationship between God and His people. The concept of God "hearing" prayer was paramount, signifying His active engagement and care for His supplicants, contrasting sharply with the silent, unresponsive idols of surrounding nations. The psalmist's experience would have resonated deeply within a culture where divine intervention was sought for both national crises and personal afflictions, and where the temple was the focal point for expressing gratitude and fulfilling promises to God. This communal and personal expression of faith underscored the unique, living nature of Israel's God.
Key Themes
Psalm 66:20 powerfully encapsulates several core themes prevalent throughout the Psalter and the broader biblical narrative. Firstly, it highlights the theme of Answered Prayer, emphasizing God's attentiveness and responsiveness to the cries of His people, a truth reiterated in passages like Jeremiah 33:3. Secondly, the verse underscores Divine Mercy and Faithfulness, particularly through the mention of God's "mercy" (Hebrew chêçêd), which signifies His steadfast love and covenant loyalty that is never withdrawn. This aligns with the declaration in Lamentations 3:22-23. Thirdly, the opening phrase, "Blessed [be] God," establishes the theme of Thanksgiving and Doxology, demonstrating that the appropriate response to God's goodness is heartfelt adoration and praise. Finally, the verse serves as a potent example of Personal Testimony, encouraging believers to recount their own experiences of God's direct intervention and faithfulness, thereby strengthening faith within the community and glorifying God.
Exposition and Analysis
Key Word Analysis
This term, derived from a primitive root meaning "to kneel," signifies an act of adoration and praise when applied to God. It is not that God receives blessing from us to become more blessed, but rather we declare Him to be inherently blessed, acknowledging His supreme worth, inherent goodness, and His role as the ultimate source of all blessings. It is an active declaration of His praiseworthy nature.
This word refers specifically to an act of intercession or supplication, indicating a direct and intentional communication with God. The psalmist's emphasis that God "hath not turned away my prayer" highlights the personal and direct nature of this divine interaction, affirming God's attentiveness and responsiveness to the individual petitions of His faithful. It implies a specific, heartfelt cry from a place of need.
One of the richest and most profound theological terms in the Old Testament, chêçêd is often translated as "steadfast love," "lovingkindness," or "covenant loyalty." It denotes a loyal, committed, and enduring love that extends beyond mere pity, embodying God's unwavering faithfulness to His promises and His people. Its inclusion here signifies that God's hearing of prayer and His non-withdrawal of mercy are rooted in His unchanging character of faithful, covenantal love.
Verse Breakdown
"Blessed [be] God"
This opening phrase is a direct, active declaration of praise and adoration. It is a spontaneous outflow of a heart overwhelmed by God's goodness and faithfulness, setting a tone of worship. It acknowledges God's supreme worth and His role as the source of all blessings, initiating the doxological climax of the psalm.
"which hath not turned away my prayer"
This clause expresses profound relief and gratitude, signifying that God not only heard the psalmist's petition but also responded favorably. It indicates God's attentiveness, willingness to listen, and active intervention in the psalmist's specific situation. The phrase implies that the psalmist had a particular request, and God did not ignore or reject it, but rather engaged with it.
"nor his mercy from me"
This second negative clause emphasizes the unwavering nature of God's chêçêd (steadfast love/mercy). It assures the psalmist, and by extension the reader, that God's faithful love is constant and never withdrawn, even when facing personal trials or perceived divine silence. It grounds the answered prayer in God's unchanging character of loyal kindness, providing a deep theological foundation for His responsiveness.
Literary Devices
Psalm 66:20 masterfully employs several literary devices to convey its powerful message. The most prominent is Doxology, as the verse opens with a direct declaration of praise, "Blessed [be] God," immediately setting a tone of worship and adoration. This is followed by a strong element of Personal Testimony, where the psalmist recounts a specific, intimate experience of God's faithfulness ("my prayer," "his mercy from me"). The structure also exhibits Negative Parallelism within the second half of the verse ("hath not turned away my prayer, nor his mercy from me"), where two negative statements are used to reinforce a single, profound positive truth: God's unwavering attentiveness and steadfast love. This rhetorical device emphasizes the completeness and certainty of God's favorable response and enduring commitment, creating a powerful affirmation of divine reliability.
Theological and Thematic Connections
Psalm 66:20 stands as a powerful testament to the accessibility and responsiveness of God, affirming that He is a God who hears and answers prayer, and whose mercy is unfailing. This verse reinforces the biblical truth that God's character is defined by His steadfast love (chêçêd) and His covenant faithfulness, which fundamentally undergirds His interactions with humanity. It teaches that genuine prayer is not a futile exercise but a direct engagement with a living God who cares deeply for His creation. The psalmist's personal experience of answered prayer and enduring mercy serves as an encouragement to all believers to approach God with confidence, knowing that His ear is open to their cries and His love will never be withdrawn from those who seek Him sincerely.
Reflection and Application
Psalm 66:20 offers profound encouragement for contemporary believers, reminding us of the intimate and active nature of our relationship with God. In a world often marked by uncertainty, a sense of being unheard, or even divine silence, the psalmist's testimony provides a powerful counter-narrative: God listens, God responds, and God's love endures. This verse invites us to cultivate a life of confident prayer, knowing that our petitions are not merely whispers into the void but direct appeals to a compassionate Father who delights in hearing His children. It challenges us to embrace a spirit of profound gratitude, not only for the specific answers we receive but for the very character of God—His unwavering mercy and faithfulness. By regularly recounting God's goodness in our lives, we strengthen our faith, transform our perspective, and are empowered to live lives of thanksgiving, trusting Him for both present needs and future uncertainties, always remembering that His chêçêd is our constant companion and an inexhaustible wellspring of hope.
Questions for Reflection
FAQ
What does it mean that God "hath not turned away my prayer"?
This phrase signifies that God not only heard the psalmist's prayer but also responded favorably to it. It implies that God was attentive, did not ignore the supplication, and acted in accordance with the psalmist's request or in a way that demonstrated His care and intervention. It highlights God's active engagement with His people's cries, reinforcing His character as a God who listens and intervenes, as seen in Psalm 116:1-2. It's a profound declaration of divine responsiveness and a personal experience of God's faithfulness in action, assuring the believer that their petitions are not in vain.
How is "mercy" in this verse related to God's character?
The "mercy" mentioned here is the Hebrew word chêçêd, which is a foundational and multifaceted attribute of God's character. It denotes His steadfast love, covenant faithfulness, and loyal kindness. When the psalmist says God has not turned "his mercy from me," it means God's enduring, committed love, which is part of His very being, has remained constant and available, never diminishing or being withdrawn. This isn't just a fleeting emotion but a deep, unwavering commitment rooted in His covenant with His people. It assures us that God's willingness to hear and answer prayer flows directly from His unchanging nature of faithful love, as profoundly expressed in Exodus 34:6-7.
Christ-Centered Fulfillment
Psalm 66:20 finds its ultimate and most profound fulfillment in Jesus Christ. The psalmist's gratitude for answered prayer and unwavering mercy points forward to the perfect intercessor and the ultimate demonstration of God's chêçêd. In Christ, God's mercy is not merely "not turned away" but is poured out in its fullness, as He is the very embodiment of God's steadfast love for humanity (John 3:16). Through Jesus, our prayers are not turned away, for He Himself is the "way, the truth, and the life" (John 14:6), granting us unprecedented access to the Father. His perfect life, atoning death, and glorious resurrection are the supreme acts of God's chêçêd, securing for us eternal access to divine favor and an unfailing supply of grace. Moreover, Christ Himself prayed with fervent cries and tears during His earthly ministry, and "He was heard because of His piety" (Hebrews 5:7), demonstrating the Father's perfect attentiveness to His beloved Son, through whom all our prayers are now made acceptable and effective. Thus, the psalmist's personal testimony becomes a universal truth for all who are "in Christ," experiencing God's mercy that truly "endures forever" (Psalm 136:1).