Psalms 66:18

Analysis & Commentary

If I regard iniquity in my heart, the Lord will not hear me. This verse articulates a fundamental principle of prayer: unrepented sin hinders communion with God. "If I regard" (im-ra'iti, אִם־רָאִיתִי) uses the verb ra'ah (רָאָה), meaning to see, look at, regard, consider favorably. The conditional "if" introduces a hypothetical the psalmist denies about himself (v.19-20 confirm God did hear). The phrase implies more than merely committing sin (which all do) but cherishing sin, clinging to iniquity, refusing to release it, regarding it favorably rather than repenting.

"Iniquity" (aven, אָוֶן) means wickedness, trouble, sorrow, iniquity—often emphasizing the troublesome consequences of sin. It's not minor inadvertent error but deliberate moral wrong, wickedness that brings trouble and harm. The term appears frequently in contexts of social injustice, idolatry, and deliberate rebellion against God's ways. This is serious sin knowingly embraced, not weakness struggled against or failure repented of.

"In my heart" (belibbi, בְּלִבִּי) locates the sin internally. Lev (לֵב), the heart, represents the center of personhood—will, emotions, thoughts, intentions. Sin regarded in the heart means cherishing it inwardly, entertaining it mentally, nurturing it emotionally even if not yet acting it out externally. Jesus taught that adultery in the heart violates God's law just as physical adultery does (Matthew 5:28). The heart condition matters more than mere external compliance. One might appear outwardly righteous while harboring iniquity internally—the hypocrisy Jesus condemned in the Pharisees.

"The Lord will not hear" (lo-yishma Adonai, לֹא־יִשְׁמַע אֲדֹנָי) states the consequence. Adonai (אֲדֹנָי), Lord, Master, emphasizes God's authority and sovereignty. The verb shama (שָׁמַע) means to hear, listen, give attention. God's not hearing doesn't mean He's unaware (He's omniscient) but that He doesn't respond favorably, doesn't grant the petition, doesn't accept the prayer. This echoes multiple Scriptures: "The LORD is far from the wicked: but he heareth the prayer of the righteous" (Proverbs 15:29). Isaiah 59:1-2 declares: "Behold, the LORD's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." The issue isn't God's ability but human sin creating barrier.

The verse teaches that effective prayer requires clean hands and pure heart (Psalm 24:3-4). This doesn't mean sinless perfection (impossible in this life) but honest repentance and refusal to cherish known sin. The tax collector's prayer—"God be merciful to me a sinner"—was heard because it was honest confession, not cherished rebellion (Luke 18:13-14). Those who regard iniquity in their hearts while praying demonstrate hypocrisy—seeking God's blessing while refusing His lordship, wanting His gifts while rejecting His authority. Such prayer cannot be heard.

Historical Context

The relationship between sin and ineffective prayer appears throughout Scripture. God refused to hear Israel's prayers when they practiced injustice while maintaining religious ritual (Isaiah 1:10-17, Amos 5:21-24, Micah 6:6-8). The prophets repeatedly denounced religious hypocrisy—offering sacrifices while oppressing the poor, attending worship while practicing idolatry, maintaining ritual purity while harboring wickedness in the heart. God declared their prayers an abomination because they reflected divided hearts seeking God's blessing without submitting to His authority.

The wisdom literature emphasized the connection between righteousness and effective prayer. Proverbs 15:8 declares: "The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight." Proverbs 28:9 warns: "He that turneth away his ear from hearing the law, even his prayer shall be abomination." These passages establish that God doesn't mechanically respond to prayer formulas but relationally responds to hearts genuinely seeking Him.

Jesus taught similar principles. He instructed that if you bring your gift to the altar and remember your brother has something against you, leave the gift and first be reconciled (Matthew 5:23-24). Unresolved conflict hinders worship and prayer. Peter taught that husbands treating wives harshly would have their prayers hindered (1 Peter 3:7). James explained that prayers offered with wrong motives—asking to spend on lusts—aren't answered (James 4:3). John taught that confidence in prayer requires keeping God's commandments and doing what pleases Him (1 John 3:21-22).

This teaching challenges both presumptive and legalistic approaches to prayer. Presumption assumes God must answer regardless of the petitioner's spiritual condition—treating prayer like magic formulasthat automatically produce results. Legalism assumes perfect behavior earns God's favor—approaching prayer with self-righteousness rather than humble dependence. Biblical teaching charts middle course: God graciously hears prayers of those who humbly approach Him through Christ, confessing sin rather than cherishing it, seeking His will rather than demanding their own. Prayer is relational communion with holy God, requiring appropriate heart posture—not perfection but honest repentance and genuine submission.

Questions for Reflection

• What is the difference between struggling with sin (which all believers do) and 'regarding iniquity in the heart' (cherishing it)?
• How does cherished, unrepented sin create a barrier between a believer and God that hinders prayer?
• What process of self-examination and repentance should precede prayer to ensure we're not harboring iniquity in our hearts?
• How does God's refusal to hear prayer offered by those cherishing sin demonstrate His holiness and justice?
• In what ways might believers practically cherish sin in their hearts while maintaining outward religiosity, and how does this affect spiritual vitality?