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- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The words in Psa 66:16 are addressed in the widest extent, as in Psa 66:5 and Psa 66:2, to all who fear God, wheresoever such are to be found on the face of the earth. To all these, for the glory of God and for their own profit, he would gladly relate what God has made him to experience. The individual-looking expression לנפשׁי is not opposed to the fact of the occurrence of a marvellous answering of prayer, to which he refers, being one which has been experienced by him in common with the whole congregation. He cried unto God with his mouth (that is to say, not merely silently in spirit, but audibly and importunately), and a hymn (רומם, (Note: Kimchi (Michlol 146a) and Parchon (under רמם) read רומם with Pathach; and Heidenheim and Baer have adopted it.) something that rises, collateral form to רומם, as עולל and שׁובב to עולל and שׁובב) was under my tongue; i.e., I became also at once so sure of my being heard, that I even had the song of praise in readiness (vid., Psa 10:7), with which I had determined to break forth when the help for which I had prayed, and which was assured to me, should arrive. For the purpose of his heart was not at any time, in contradiction to his words, און, God-abhorred vileness or worthlessness; ראה with the accusative, as in Gen 20:10; Psa 37:37 : to aim at, or design anything, to have it in one's eye. We render: If I had aimed at evil in my heart, the Lord would not hear; not: He would not have heard, but: He would not on any occasion hear. For a hypocritical prayer, coming from a heart which has not its aim sincerely directed towards Him, He does not hear. The idea that such a heart was not hidden behind his prayer is refuted in Psa 66:19 from the result, which is of a totally opposite character. In the closing doxology the accentuation rightly takes תּפלּתי וחסדּו as belonging together. Prayer and mercy stand in the relation to one another of call and echo. When God turns away from a man his prayer and His mercy, He commands him to be silent and refuses him a favourable answer. The poet, however, praises God that He has deprived him neither of the joyfulness of prayer nor the proof of His favour. In this sense Augustine makes the following practical observation on this passage: Cum videris non a te amotam deprecationem tuam, securus esto, quia non est a te amota misericordia ejus.
Jamieson-Fausset-Brown Bible Commentary
With these he unites his public thanks, inviting those who fear God (Psa 60:4; Psa 61:5, His true worshippers) to hear. He vindicates his sincerity, inasmuch as God would not hear hypocrites, but had heard him.
John Gill Bible Commentary
Come and hear, all ye that fear God,.... Who have a reverential affection for him, and by whom he is worshipped and served with reverence and godly fear; these have good things done for themselves, and will glorify God for what he does for others: these know the nature, worth, and value of the good things the Lord does for the souls of men, and hear them with pleasure and profit; when to tell them to others is casting pearl before swine, and giving that which is holy to dogs; and therefore only such as fear the Lord are called upon to come and hear what follows. Jarchi interprets this character of proselytes; see Act 13:26; and I will declare what he hath done for my soul: not what he had done for God, or offered unto him, or suffered for his sake; nor what God had done for his body in the make and preservation of it; but what he had done for his soul, and the salvation of that: what God the Father had done in setting him apart for himself; in making a sure, well ordered, and everlasting covenant with him in Christ; in blessing him with all spiritual blessings in him; in providing for the redemption of his soul by him; in pardoning his sins, justifying his person, adopting him into his family, and regenerating, quickening, and sanctifying him: also what God the Son had done for him; in engaging to assume a true body and a reasonable soul on his account; and to make that soul an offering for his sin, and thereby obtain for him eternal redemption, even the salvation of his immortal soul: likewise what God the Spirit had done for him; in quickening and enlightening his soul; in implanting principles of grace and holiness in it; in showing Christ unto him, and bringing near his righteousness, and leading him to him for salvation and eternal life; in applying exceeding great and precious promises to him, and remembering to him such on which he had caused him to hope; in delivering him out of temptation and troubles, and in carrying on the work of his grace in him hitherto: these are things that are not to be concealed in a man's breast, but to be told to the church and people of God, to their joy and comfort, and to the glory of divine grace; see Mar 5:19.
Tyndale Open Study Notes
66:16-20 The private testimony in the conclusion of the psalm parallels the public praise of its opening (66:1-4).
Make a Joyful Noise
15I will offer You fatlings as burnt offerings, with the fragrant smoke of rams; I will offer bulls and goats. Selah 16Come and listen, all you who fear God, and I will declare what He has done for me. 17I cried out to Him with my mouth and praised Him with my tongue.
- Scripture
- Sermons
- Commentary
God's Work in the Life of His Servants
By Vance Havner1.4K37:31Work Of GodPSA 66:16PSA 84:6MAT 11:6JHN 1:29In this sermon, the preacher emphasizes the unchanging nature of the gospel. He uses an analogy of tasting different concoctions to highlight that the water of life, representing the gospel, does not need any flavoring or new labels. The preacher also mentions the advancements in science and technology, but reminds the audience that despite these changes, the truths of sin, judgment, eternity, and salvation remain the same. He shares personal experiences and challenges faced in his ministry, including the influence of new ideas and the Scopes trial. The sermon concludes with the preacher encouraging the audience to be faithful stewards and to trust in God's timing and plan for their lives.
Evangelism 01 My Testimony
By Welcome Detweiler81538:03PSA 66:2PSA 66:16PSA 107:1MAT 25:21MRK 5:19In this sermon, the teacher discusses a situation where a board does not explicitly state whether a certain action is allowed or not. The teacher asks the audience if they would like to engage in this action, and they all raise their hands in agreement. However, later on, the teacher discovers that one of the students, little Johnny, has carved initials on a desk. The teacher decides to punish Johnny, but the other students intervene and ask if they can take Johnny's punishment instead. The sermon emphasizes the importance of considering the consequences of our actions and the concept of taking responsibility for our deeds.
What He Has Done for My Soul
By Thomas Brooks3God's GraceTransformationPSA 66:16ISA 1:18ROM 5:12CO 5:172CO 5:21EPH 2:8EPH 5:8COL 1:221PE 2:91JN 1:7Thomas Brooks shares a powerful testimony of the transformative work God has done in his life, emphasizing the soul blessings and favors bestowed upon him. He reflects on his past state of darkness, unrighteousness, and deformity, contrasting it with the light, righteousness, and completeness he has received from God. Brooks encourages listeners to recognize and celebrate the profound changes God can bring to their souls, highlighting the cleansing and renewal that comes from faith.
Talk Ye of All His Wondrous Works.
By F.B. Meyer1WorshipSharing God's Works1CH 16:9PSA 66:16PSA 77:12PSA 105:2PSA 145:5MAL 3:16LUK 24:32ACT 2:111PE 2:9REV 19:10F.B. Meyer emphasizes the importance of discussing God's wondrous works among Christians, noting that there is often a reluctance to speak about God in favor of other topics. He reflects on the biblical example from Malachi, where those who feared the Lord spoke often to one another, suggesting that a lack of conversation about God may stem from hearts filled with distractions. Meyer encourages believers to focus on God's past, present, and future works, as seen during Pentecost when the Spirit inspired the proclamation of God's wonders. He calls for a shift in conversation to reflect the abundance of God's goodness in our lives, fostering a deeper connection with Him and each other.
Sanctification -- How It Is -- Confession
By J.H. Collins0PSA 1:3PSA 66:16LUK 9:26ROM 10:10PHP 3:151JN 4:17J.H. Collins preaches about the importance of testifying to God's work in our lives, emphasizing the need to openly confess Christ as our Sanctifier and share our experiences of justification and sanctification. He highlights that as Christ's witnesses, we are called to hold fast to our faith, glorify God, promote the welfare of others, and deepen our personal experience by sharing what God has done for us. Collins stresses the significance of giving humble, clear, and definite testimony to God's work in our lives, encouraging believers to boldly declare their faith and full salvation.
The Life of Alice Hayes
By Alice Hayes0DEU 8:15PSA 66:16MAT 11:28JHN 6:29JHN 8:32JHN 8:361CO 10:13EPH 6:10JAS 4:71PE 5:7Alice Hayes, a preacher in the Society of Friends, shares her personal journey of conversion, trials, and travails, emphasizing the importance of faithfulness and trust in the Lord's guidance and mercy. She recounts her upbringing, struggles with sin, and the deep sorrow and repentance she experienced upon realizing her need for God's forgiveness and transformation. Through various trials, including persecution for refusing to pay tithes, imprisonment, and conflicts with family members, Alice remains steadfast in her faith, attributing her strength and endurance to God's grace and presence in her life. She encourages others to seek God with all their hearts, repent of sin, and trust in the power of Christ to save and transform their lives.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The words in Psa 66:16 are addressed in the widest extent, as in Psa 66:5 and Psa 66:2, to all who fear God, wheresoever such are to be found on the face of the earth. To all these, for the glory of God and for their own profit, he would gladly relate what God has made him to experience. The individual-looking expression לנפשׁי is not opposed to the fact of the occurrence of a marvellous answering of prayer, to which he refers, being one which has been experienced by him in common with the whole congregation. He cried unto God with his mouth (that is to say, not merely silently in spirit, but audibly and importunately), and a hymn (רומם, (Note: Kimchi (Michlol 146a) and Parchon (under רמם) read רומם with Pathach; and Heidenheim and Baer have adopted it.) something that rises, collateral form to רומם, as עולל and שׁובב to עולל and שׁובב) was under my tongue; i.e., I became also at once so sure of my being heard, that I even had the song of praise in readiness (vid., Psa 10:7), with which I had determined to break forth when the help for which I had prayed, and which was assured to me, should arrive. For the purpose of his heart was not at any time, in contradiction to his words, און, God-abhorred vileness or worthlessness; ראה with the accusative, as in Gen 20:10; Psa 37:37 : to aim at, or design anything, to have it in one's eye. We render: If I had aimed at evil in my heart, the Lord would not hear; not: He would not have heard, but: He would not on any occasion hear. For a hypocritical prayer, coming from a heart which has not its aim sincerely directed towards Him, He does not hear. The idea that such a heart was not hidden behind his prayer is refuted in Psa 66:19 from the result, which is of a totally opposite character. In the closing doxology the accentuation rightly takes תּפלּתי וחסדּו as belonging together. Prayer and mercy stand in the relation to one another of call and echo. When God turns away from a man his prayer and His mercy, He commands him to be silent and refuses him a favourable answer. The poet, however, praises God that He has deprived him neither of the joyfulness of prayer nor the proof of His favour. In this sense Augustine makes the following practical observation on this passage: Cum videris non a te amotam deprecationem tuam, securus esto, quia non est a te amota misericordia ejus.
Jamieson-Fausset-Brown Bible Commentary
With these he unites his public thanks, inviting those who fear God (Psa 60:4; Psa 61:5, His true worshippers) to hear. He vindicates his sincerity, inasmuch as God would not hear hypocrites, but had heard him.
John Gill Bible Commentary
Come and hear, all ye that fear God,.... Who have a reverential affection for him, and by whom he is worshipped and served with reverence and godly fear; these have good things done for themselves, and will glorify God for what he does for others: these know the nature, worth, and value of the good things the Lord does for the souls of men, and hear them with pleasure and profit; when to tell them to others is casting pearl before swine, and giving that which is holy to dogs; and therefore only such as fear the Lord are called upon to come and hear what follows. Jarchi interprets this character of proselytes; see Act 13:26; and I will declare what he hath done for my soul: not what he had done for God, or offered unto him, or suffered for his sake; nor what God had done for his body in the make and preservation of it; but what he had done for his soul, and the salvation of that: what God the Father had done in setting him apart for himself; in making a sure, well ordered, and everlasting covenant with him in Christ; in blessing him with all spiritual blessings in him; in providing for the redemption of his soul by him; in pardoning his sins, justifying his person, adopting him into his family, and regenerating, quickening, and sanctifying him: also what God the Son had done for him; in engaging to assume a true body and a reasonable soul on his account; and to make that soul an offering for his sin, and thereby obtain for him eternal redemption, even the salvation of his immortal soul: likewise what God the Spirit had done for him; in quickening and enlightening his soul; in implanting principles of grace and holiness in it; in showing Christ unto him, and bringing near his righteousness, and leading him to him for salvation and eternal life; in applying exceeding great and precious promises to him, and remembering to him such on which he had caused him to hope; in delivering him out of temptation and troubles, and in carrying on the work of his grace in him hitherto: these are things that are not to be concealed in a man's breast, but to be told to the church and people of God, to their joy and comfort, and to the glory of divine grace; see Mar 5:19.
Tyndale Open Study Notes
66:16-20 The private testimony in the conclusion of the psalm parallels the public praise of its opening (66:1-4).