The name of the author of this psalm is unknown. There is no certain evidence that it was composed by David, yet there is nothing in the psalm itself which is inconsistent with the supposition that he was the author. Perhaps the most natural and obvious interpretation of Psalms 66:13-15, would be that there is reference there to the temple; and if so, of course, the psalm must have been written by someone else. But it is not absolutely necessary to suppose that the temple is there referred to, for the language might be applied to the tabernacle as the “house” or the place of the worship of God. There is, however, no positive evidence that it was composed by David, and it is impossible now to determine its authorship.
As little can the occasion on which the psalm was composed be determined. It is evident only that it was after there had been some calamity of a private nature, or after the nation had been subjected to oppression by some powerful enemies, and when there had been deliverance from that calamity, Psalms 66:11-12. The calamity was similar to those which had been endured by the nation in the time of the Egyptian oppressions, and naturally brought to mind the sufferings endured by the people of God at that time, while their own deliverance suggested a recollection of the deliverance of their fathers from that bondage, Psalms 66:6. On the whole, the supposition of Rosenmuller that it was composed after the Babylonian captivity, and in view of the return of the people to their native land - perhaps to be sung on their journey from the land of exile, seems to me to be the most probable of any. Venema supposes that it refers to the time of Hezekiah, and the overthrow of Sennacherib; others regard it as referring to the persecutions of David by Saul; others, to the rebellion of Absalom; others, to the famine which is mentioned in 2 Samuel 21, or the pestilence, 2 Samuel 24. Paulus supposes that it had reference to the times of the Maccabees. The psalm relates to “vows” or promises which had been made in a time of trouble; and its composition and use are designed as the fulfillment of those vows, Psalms 66:13-15. Such a psalm of praise would be a proper fulfillment of “vows” which it might be supposed the Hebrews would make in the time of their exile; to wit, that if they were ever permitted to return to their native land, they would go to the house of God, and sacrifice again on his altars.
On the phrase in the title, “To the chief Musician,” see Introduction to Psalms 4:1-8. On the words, “A Song or Psalm,” see the notes at the titles to Psalms 30:1-12 (notes) and Psalms 65:1-13 (notes).
The psalm contains:
I. An exhortation, addressed to all the earth, to praise God, as a matter pertaining to all lands, Psalms 66:1-2.
II. A reference to the mighty acts of God, as a reason for worshipping him, Psalms 66:3-7.
III. A reference to his gracious interposition in time of national danger and trouble, and to the fact that he had rescued the nation in a marvelous manner, Psalms 66:8-12.
IV. A reference to the vows which had been made in that time of trouble, and the purpose now to execute those vows, by going to the house of God, and sacrificing on his altars, Psalms 66:13-15.
V. A call on all people to hear what God had done for the worshippers: namely, That he had heard prayer; that he had interposed for their deliverance; that he had attended to the voice of supplication; that he had not turned away his mercy, Psalms 66:16-20.