Psalm 66 Study Notes
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66:1-4 The whole earth signifies all humankind. Israel’s praise of the Lord has the purpose of leading everyone to praise him (see note at 22:27-31).
66:5-6 One example of God’s “works” (v. 3) is given here: Israel’s crossing of the Red Sea when God delivered them from Egypt. These acts benefited humanity; Israel would be the conduit through which God would redeem the world.
66:7 Although God rules over the earth by right of creation, his saving acts toward Israel represented his intervention in history and demonstrated his sovereignty over the world. His eye on the nations means that he pays close attention to what is happening and that he can act at any time (see note at 33:13-15).
66:8-9 The image of feet not slipping off the path of righteousness is connected with remaining physically and spiritually alive (19:10-11; Dt 30:20; Pr 10:30).
bachan
| Hebrew pronunciation | [bah KHAN] |
| CSB translation | test |
| Uses in Psalms | 9 |
| Uses in the OT | 29 |
| Focus passage | Psalm 66:10 |
Bachan means test (Jr 9:7) or put to the test (Jb 7:18). One assays (Jr 6:27), examines (Ps 11:4), or tries (Ps 95:9). The intensive passive suggests something is a trial (Ezk 21:13). Bachan indicates spiritual testing twice with nasah (“test”) (Ps 95:9) and five times with tsarap (“refine, try”; Ps 17:3). Tsarap usually retains its primary association with refining metals, nasah never describes testing metals, and bachan may be in-between. Bachan has about seven clear associations with metal refining, and related bachon signifies an assayer of metals (Jr 6:27). Bachan connotes experiential testing (Jb 12:11), sometimes aimed at producing desired results (Jb 23:10). God is usually the subject of bachan, with the object often human hearts (1Ch 29:17) or minds (Jr 11:20). Several ancient translations render bochan as tested (Is 28:16), but some Dead Sea Scrolls saw a homonym meaning “fortress,” indicating a large stone used in fortresses.
66:10 Refining was a process for testing and purification. It can describe the testing of motives and integrity (26:2; Pr 17:3; 27:21). It often depicts a time of severe trials meant to purify God’s people (Is 1:25; 48:10; Jr 9:7; Zch 13:9; Mal 3:2-3).
66:11 Lured us into a trap indicates that the people were unaware of what God was doing. If this is related to the time of Egyptian bondage, there is a possible link to Joseph’s situation of being caught in a trap and sold into slavery. This event led Israel into Egypt, and later burdens were placed on their backs.
66:12 Men riding over the heads is a description of oppression. There is also perhaps an allusion to the chariots of Egypt. Fire and water are used elsewhere in the context of trials (Is 43:2), but they may also allude to God’s pillar of fire and the water of the Red Sea. Since they are transitional from the burdens (Ps 66:11-12) to the blessings (v. 12), it is possible that there is a double meaning here.
66:13-15 These offerings represent the fulfillment of vows made during a time of prayer (see notes at 22:25-26; 50:14-15). Considering the quantity being offered, it is possible that this represents others who were joining in as a result of God’s answer to prayer. This reinforces the connection between God’s work in the life of a person and his work in the community.
66:16-17 Public testimony and praise is a responsibility of those who have experienced answered prayer (see note at 22:22-24).
66:18-20 Awareness of malice means that a person is conscious of wrong motives. Hypocrisy is a barrier in one’s relationship with God and is reflected in God’s refusal to listen to prayer (Is 59:2-4). The fact that God did answer proves there was no hypocrisy.