Psalm 66:19
But truly God has heard me; he has attended to the voice of my prayer.
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Psalm 66:19-20. But verily God hath heard me — And thereby hath borne his testimony to my integrity for my own comfort, and the vindication of my character against all my false accusers. Blessed be God, who hath not turned away my prayer — Or, rejected, or removed it from his sight and audience; but hath graciously received and granted it, which I ascribe to his infinite goodness, and not to the merit of my own righteousness; nor his mercy from me — To which, and not to any worthiness of my own, I owe my acceptance with him, and the answer of my prayers. 66:13-20 We should declare unto those that fear God, what he has done for our souls, and how he has heard and answered our prayers, inviting them to join us in prayer and praise; this will turn to our mutual comfort, and to the glory of God. We cannot share these spiritual privileges, if we retain the love of sin in our hearts, though we refrain from the gross practice, Sin, regarded in the heart, will spoil the comfort and success of prayer; for the sacrifice of the wicked is an abomination of the Lord. But if the feeling of sin in the heart causes desires to be rid of it; if it be the presence of one urging a demand we know we must not, cannot comply with, this is an argument of sincerity. And when we pray in simplicity and godly sincerity, our prayers will be answered. This will excite gratitude to Him who hath not turned away our prayer nor his mercy from us. It was not prayer that fetched the deliverance, but his mercy that sent it. That is the foundation of our hopes, the fountain of our comforts; and ought to be the matter of our praises.But verily God hath heard me ... - That is, He has given me evidence that he has heard my prayer; and, in doing this, he has thus given me the assurance also that I do not regard iniquity in my heart. The evidence that he has heard me is at the same time proof to my mind that I do not love sin. As it is a settled and universal principle that God does not hear prayer when there is in the heart a cherished love and purpose of iniquity, so it follows that, if there is evidence that he has heard our prayers, it is proof that he has seen that our hearts are sincere, and that we truly desire to forsake all forms of sin. 18. If I regard iniquity in my heart—literally, "see iniquity with pleasure." Which is a public vindication and a Divine testimony of my integrity against all my false accusers. But verily God hath heard me,.... So that it was a plain case that he had not regarded iniquity in his heart; had not lived a vicious course of life, nor was an hypocrite; otherwise God would not have heard his prayer; whereas he had, and which is confirmed in the following clause;

he hath attended to the voice of my prayer; which is an instance of the grace and condescension of God, and showed in what high favour the psalmist was with the Lord, and what regard he had unto him; and therefore could not be the man his enemies represented him to be.

But verily God hath heard me; he hath attended to the voice of my prayer.
Verse 19. - But verily God hath heard me. The psalmist's prayer had been answered so unmistakably, so directly, that he could not doubt of the result, which had been brought about, being the consequence of his vows and supplications (vers. 13. 14). He hath attended to the voice of my prayer. Strange as it might seem to be that God had attended to the voice of a man (Job 7:17; Psalm 8:4; Psalm 144:3; James 5:14-18), yet so it was; the psalmist did not and could not doubt it. From this point onwards the poet himself speaks, but, as the diversity and the kind of the sacrifices show, as being a member of the community at large. The עולות stand first, the girts of adoring homage; בּ is the Beth of the accompaniment, as in Leviticus 16:3; 1 Samuel 1:24, cf. Hebrews 9:25. "My vows" refer more especially to פּצה פּה ׃שׁלמי נדר also occurs elsewhere of the involuntary vowing to do extraordinary things urged from one by great distress (Judges 11:35). אשׁר is an accusative of the object relating to the vows, quae aperuerunt equals aperiendo nuncupaverunt labia mea (Geier). In Psalm 66:15 עשׂה, used directly (like the Aramaic and Phoenician עבד) in the signification "to sacrifice" (Exodus 29:36-41, and frequently), alternates with העלה, the synonym of הקטיר. The sacrifices to be presented are enumerated. מיחים (incorrect for מחים) are marrowy, fat lambs; lambs and bullocks (בּקר) have the most universal appropriation among the animals that were fit for sacrifices. The ram (איל), on the contrary, is the animal for the whole burnt-offering of the high priest, of the princes of the tribes, and of the people; and appears also as the animal for the shelamim only in connection with the shelamim of Aaron, of the people, of the princes of the tribes, and, in Numbers 6:14, of the Nazarite. The younger he-goat (עתּוּד) is never mentioned as an animal for the whole burnt-offering; but, indeed, as an animal for the shelamim of the princes of the tribes in Numbers 7. It is, therefore, probable that the shelamim which were to be offered in close connection with the whole burnt-offerings are introduced by עם, so that קטרת signifies the fat portions of the shelamim upon the altar smoking in the fire. The mention of "rams" renders it necessary that we should regard the poet as here comprehending himself among the people when he speaks thus.
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